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廣弘明集 (No. 2103_ 道宣撰 ) in Vol. 52

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T2103_.52.0221a01: 蓋圍遶舍利者。當時謂有人捉幡供養。至下
T2103_.52.0221a02: 舍利訖其幡蓋等忽即不見。于時道俗見者
T2103_.52.0221a03: 不少。至戌時司馬張備等。見塔上有青雲氣
T2103_.52.0221a04: 從塔内而出。其雲甚香。即喚使人文林郎韋
T2103_.52.0221a05: 範大興寺潧曇暢入裏就看。備共韋範等並
T2103_.52.0221a06: 見流光向西北東南二處流行。須臾即滅
T2103_.52.0221a07: 廣弘明集卷第十七
T2103_.52.0221a08:
T2103_.52.0221a09:
T2103_.52.0221a10:
T2103_.52.0221a11: 廣弘明集卷第十八
T2103_.52.0221a12:   *大唐西明寺*沙門釋道宣撰
T2103_.52.0221a13:   法義篇第四之一
T2103_.52.0221a14: 夫法者何耶。所謂憑准修行。清神洗惑而爲
T2103_.52.0221a15: 趣也。義者何*耶。所謂深有所以千聖不改其
T2103_.52.0221a16: 儀。萬邪莫迴其致者也。俗法五常。仁義禮智
T2103_.52.0221a17: 信也。百王不易其典。衆賢賛翼而不墜者也。
T2103_.52.0221a18: 道法兩諦。謂眞俗也。諸佛之所由生。群有因
T2103_.52.0221a19: 之而超悟者也。然則俗保五常。淪惑綿亘。道
T2103_.52.0221a20: 資兩諦。勝智増明。故眞俗爲出道之階基。正
T2103_.52.0221a21: 法爲入空之軌躅者也。故論云。非俗無以通
T2103_.52.0221a22: 眞。非眞無以遣俗。又云。諸佛説法常依二諦。
T2103_.52.0221a23: 斯則大略之成教也。至於大小半滿之流。三
T2103_.52.0221a24: 篋八藏之典。明心塵之顯晦。曉業報之殊途。
T2103_.52.0221a25: 通慧解以鏡象心。了世相以光神照也。若斯
T2103_.52.0221a26: 以叙謂之法義也。至於如説修行。思擇靈府
T2103_.52.0221a27: 者。則四依法正。創究識於倒情。八直明道。策
T2103_.52.0221a28: 淨心於妄境。三學開其玄府。一貫統其眞源。
T2103_.52.0221a29: 漸染基搆當自得其涯也。但以幽關難啓。匠
T2103_.52.0221b01: 石易迷。匪藉言方。莫由升附。所以自古道俗
T2103_.52.0221b02: 同而問津。疏瀹精靈。陶練心術。或著論而導
T2103_.52.0221b03: 其解。或談述而寫其懷。因言而顯聖心。寄迹
T2103_.52.0221b04: 而揚玄理者也。昔梁已叙其致。今唐更廣其
T2103_.52.0221b05: 塵。各有其志。明代代斯言之不絶也
T2103_.52.0221b06:   梁代集弘明法義總録
T2103_.52.0221b07: 晋孫綽喩道論 羅君章更生論 鄭道子
T2103_.52.0221b08: 神不滅論 釋慧遠報應論 釋慧遠三報
T2103_.52.0221b09: 論 釋僧順折三破論 梁高祖神明成佛
T2103_.52.0221b10: 義 蕭琛難神滅論 曹思文難神滅論
T2103_.52.0221b11: 梁高祖答臣神不滅勅 釋法雲與朝貴書
T2103_.52.0221b12: 習鑿齒與釋公書
T2103_.52.0221b13: 唐廣弘明集法義篇總録
T2103_.52.0221b14:   序暦代賢明釋諸疑惑義 晋戴安公釋
T2103_.52.0221b15: 疑論 晋戴安公與遠法師書并答 周道
T2103_.52.0221b16: 祖難釋疑論 戴重與遠法師書 戴答周
T2103_.52.0221b17: 居士難論并答 遠法師與戴書并答 何
T2103_.52.0221b18: 承天報應問劉少府答 宋謝靈運與諸道人
T2103_.52.0221b19: 辯宗論并書 後秦主姚興與安成侯書述佛
T2103_.52.0221b20: 義 通三世等論并羅什法師答 姚嵩表問
T2103_.52.0221b21: 諸義并興答等 唐沙門釋惠淨折疑論并釋
T2103_.52.0221b22: 法琳述 齊竟陵王與隱士劉虯書三首
T2103_.52.0221b23: 齊沈約内典序 齊沈約爲皇太子解講疏
T2103_.52.0221b24: 齊沈約爲竟陵王發講疏 齊沈約爲
T2103_.52.0221b25: 竟陵王解講疏二首 梁太子綱請帝講并答
T2103_.52.0221b26:
 梁陸雲述御講金字波若序 梁蕭子
T2103_.52.0221b27: 顯叙講波若義 皇大子謝講竟啓并答
T2103_.52.0221b28: 梁太子綱上大法頌并表答 晋安王上太子
T2103_.52.0221b29: 玄圃講頌并啓答 梁武帝涅槃經疏序 梁
T2103_.52.0221c01: 湘東王法寶聯壁序 梁簡文成實論序
T2103_.52.0221c02: 梁元帝内典碑銘集林序 唐沙門釋玄則
T2103_.52.0221c03: 禪林妙記集序二首 唐司元大夫李儼法
T2103_.52.0221c04: 苑珠琳序 梁昭明太子答請講書并啓答
三首
T2103_.52.0221c05: 昭明謝勅賚木栖如意啓 昭明立二諦
T2103_.52.0221c06: 并道俗二十
二人難及解
 昭明立法身義并僧六人
往反問答
 昭
T2103_.52.0221c07: 明謝勅看講解二啓 昭明謝勅賚涅槃經
T2103_.52.0221c08: 疏講啓 昭明謝勅賚大集經講疏啓 梁
T2103_.52.0221c09: 晋安王與廣信侯書并答 齊沈約立佛法
T2103_.52.0221c10: 義論五首 齊沈約難范縝神滅論 陳沙
T2103_.52.0221c11: 門眞觀因縁無性論并朱世卿
自然論
 魏收北齊三
T2103_.52.0221c12: 部一切經願文 王褒周藏經願文 隋煬
T2103_.52.0221c13: 帝寶臺經藏願文 唐太宗三藏聖教序
T2103_.52.0221c14: 請謝
 今上述三藏聖教序并謝
 唐禇亮述
T2103_.52.0221c15: 注般若經序 唐柳宣與翻經大徳書并答
T2103_.52.0221c16: 廣弘明集法義篇第四之初
T2103_.52.0221c17:   釋疑論 晋處士戴安公 與遠法師書
T2103_.52.0221c18: 安 難釋疑論 周居士道祖并答重與
T2103_.52.0221c19: 遠法師書 戴*安并答 報應問 何承天
T2103_.52.0221c20: 劉少府答 *辯宗論并問答往*返 宋侍中謝靈
T2103_.52.0221c21: 運 述佛法諸深義 秦主姚興并答 
T2103_.52.0221c22: 疑論唐沙門慧淨并述
T2103_.52.0221c23:   釋疑論晋戴
T2103_.52.0221c24: 安處子問於玄明先生曰。蓋聞積善之家必
T2103_.52.0221c25: 有餘慶。積不善之家必有餘殃。又曰。天道無
T2103_.52.0221c26: 親常與善人。斯乃聖逹之格言。萬代之宏標
T2103_.52.0221c27: 也。此則行成於己身。福流於後世。惡顯於事
T2103_.52.0221c28: 業。獲罪乎幽冥。然聖人爲善。理無不盡理盡
T2103_.52.0221c29: 善積。宜歴代皆不移。行無一善惡惡相承。亦
T2103_.52.0222a01: 當百世倶闇。是善有常門。惡有定族。後世修
T2103_.52.0222a02: 行復可益哉。又有束修履道。言行無傷。而
T2103_.52.0222a03: 天罰人楚百羅備纓。任性恣情肆行暴虐。生
T2103_.52.0222a04: 保榮貴子孫繁熾。推此而論。積善之報竟何
T2103_.52.0222a05: 在乎。夫五情六慾人心所常有。斧藻防
T2103_.52.0222a06: 外事之至苦。苟人鬼無尤於趣舍。何不順其
T2103_.52.0222a07: 所甘而強其苦哉。請釋所疑以祛其惑。先生
T2103_.52.0222a08: 曰。善哉子之問也。史遷有言。天之報施善人
T2103_.52.0222a09: 何如哉。荀悦亦云。飾變詐而爲姦宄者。自
T2103_.52.0222a10: 足乎一世之間。守道順理者。不免飢寒之患。
T2103_.52.0222a11: 二生疑之於前而未能辨。吾子惑之於後。不
T2103_.52.0222a12: 亦宜乎。請試言之。夫人資二儀之性以生。禀
T2103_.52.0222a13: 五常之氣以育。性有脩短之期。故有彭殤之
T2103_.52.0222a14: 殊。氣有精麁之異。亦有賢愚之別。此自然之
T2103_.52.0222a15: 定理不可移者也。是以堯舜大聖朱均是育。
T2103_.52.0222a16: 瞽叟下愚誕生有舜。顏回大賢早夭絶嗣。商
T2103_.52.0222a17: 臣極惡令胤剋昌。夷叔至仁餓死窮山。盜跖
T2103_.52.0222a18: 肆虐富樂自終。比干忠正斃不旋踵。張湯酷
T2103_.52.0222a19: 吏七世珥貂。凡此比類不可稱言。驗之聖
T2103_.52.0222a20: 賢既如彼。求之常人又如此。故知賢愚善惡
T2103_.52.0222a21: 脩短窮逹。各有分命。非積行之所致也。夫以
T2103_.52.0222a22: 天地之玄遠。陰陽之廣大。人在其中豈&MT00462;
T2103_.52.0222a23: 米之在太倉。毫末之於馬體哉。而匹夫之細
T2103_.52.0222a24: 行。人事之近習。一善一惡皆致冥應。欲移自
T2103_.52.0222a25: 然之彭殤易聖於朱舜。此之不然居可識矣。
T2103_.52.0222a26: 然則積善積惡之談。蓋施於勸教耳。何以言
T2103_.52.0222a27: 之。夫人生而靖天之性也。感物而動性之欲
T2103_.52.0222a28: 也。性欲既開流宕莫檢。聖人之救其弊。因神
T2103_.52.0222a29: 道以設教。故理妙而化敷。順推遷而抑引。
T2103_.52.0222b01: 故功玄而事適。是以六合之内論而不議。鑚
T2103_.52.0222b02: 之而不知所由。日用而不見所極。設禮學以
T2103_.52.0222b03: 開其大矇。名法以束其形跡。賢者倚之以成
T2103_.52.0222b04: 其志。不肖企及以免其過。使孝友之恩深。君
T2103_.52.0222b05: 臣之義篤。長幼之禮序。朋執之好著。背之則
T2103_.52.0222b06: 爲失道之人。譏議以之起。向之則爲名教之
T2103_.52.0222b07: 士。聲譽以之彰。此則君子行已處心。豈可須
T2103_.52.0222b08: 臾而忘善哉。何必修教責實以期應報乎。苟
T2103_.52.0222b09: 能體聖教之幽旨。審分命之所鍾。庶可豁滯
T2103_.52.0222b10: 於心府不祈驗於冥中矣。安處子乃避席曰。
T2103_.52.0222b11: 夫理蘊千載念纒一生。今聞吾子大通之論。
T2103_.52.0222b12: 足以釋滯疑祛幽結矣。僕雖不敏請佩斯言
T2103_.52.0222b13:   與遠法師書
T2103_.52.0222b14: 安公和南。弟子常覽經典。皆以禍福之來由
T2103_.52.0222b15: 於積行。是以自少束修。至于白首行不負於
T2103_.52.0222b16: 所知。言不傷於物類。而一生艱楚荼毒備經
T2103_.52.0222b17: 顧景。塊然不盡。唯已夫冥理難推近情易纒。
T2103_.52.0222b18: 毎中宵幽念。悲慨盈懷。始知脩短窮逹自有
T2103_.52.0222b19: 定分。積善積惡之談。蓋是勸教之言耳。近作
T2103_.52.0222b20: 此釋疑論。今以相呈想消息之餘脱能尋省。
T2103_.52.0222b21: 戴安公和南
T2103_.52.0222b22:   遠法師答
T2103_.52.0222b23: 釋慧遠頓首。省君別示以爲慨然。先雖未善
T2103_.52.0222b24: 想患。人物來往亦未始暫忘。分命窮逹非常
T2103_.52.0222b25: 智所測。然依傍大宗似有定檢。去秋與諸人
T2103_.52.0222b26: 共讀君論。亦並有同異。觀周郎作答意。謂
T2103_.52.0222b27: 世典與佛教粗是。其中今封相呈。想暇日能
T2103_.52.0222b28: 力尋省
T2103_.52.0222b29:   難釋疑論周道祖
T2103_.52.0222c01: 近見君釋疑論。蓋即情之作。料檢理要殆乎
T2103_.52.0222c02: 有。中但審分命之守似未照其本耳。福善莫
T2103_.52.0222c03: 驗亦僕所常惑。雖周覽六籍逾深其滯。及覩
T2103_.52.0222c04: 經教始昭然有歸。故請以先覺語當今之學
T2103_.52.0222c05: 者也。君以爲審分命所鍾可無祈驗於冥中
T2103_.52.0222c06: 餘慶之言在於勸教。請審分命之旨。爲當宅
T2103_.52.0222c07: 情於理任而弗營邪。爲忘懷闇昧直置而已
T2103_.52.0222c08: 邪。若宅情於理則理未可喩。善惡紛互逆順
T2103_.52.0222c09: 莫檢。苟非冥廢豈得弗營。若直置而已。則自
T2103_.52.0222c10: 非坐忘事至必感。感因於事則情亦昇降。履
T2103_.52.0222c11: 信獲祐何能不慶。爲惡弗罰焉得無怨。雖欲
T2103_.52.0222c12: 忘懷其可得乎。靖求諸己其効明矣。又勸教
T2103_.52.0222c13: 之設必傍實而動。直爲訓之方不可一塗而
T2103_.52.0222c14: 盡。故或若反而後會。或曉昧於爲言。是以塗
T2103_.52.0222c15: 車芻靈堂室異詔。或顯其遠或徴其近。令循
T2103_.52.0222c16: 教之徒不苟求於分表。飮和之士自足於仁
T2103_.52.0222c17: 義。故深淺並訓而民聽不濫。而神明之頣蘊
T2103_.52.0222c18: 於妙物。豈得顯稱積善。正位履霜而事與教
T2103_.52.0222c19: 反理與言違。夷齊自得於安忍。顏冉長悲於
T2103_.52.0222c20: 履和。恐有爲之言或異於此。若謂商臣之徒
T2103_.52.0222c21: 教所不及汲引之端蓋中智已還。而安于懷
T2103_.52.0222c22: 仁不沒其身。臧會以僣有後魯國。則分命所
T2103_.52.0222c23: 鍾於何而審。玄明之唱更爲疑府矣。是以古
T2103_.52.0222c24: 之君子知通圯之來其過非新。賢愚壽夭兆
T2103_.52.0222c25: 明自昔。楚穆以福濃獲沒。蔡靈以善薄受禍。
T2103_.52.0222c26: 宛以釁深莫救。宋桓以愆微易唱。故洗心
T2103_.52.0222c27: 以懷宗。練形以聞道。拔無明之沈根。翳貪愛
T2103_.52.0222c28: 之滯網。不祈驗於冥中。影嚮自徴。不期存
T2103_.52.0222c29: 於應報。而慶罰以彰。故能反歩八極水鏡
T2103_.52.0223a01: 萬有。但微明之道理隔常域。堯孔拯其麁宜
T2103_.52.0223a02: 有未盡。史遷造其門而未踐乎室。惜其在無
T2103_.52.0223a03: 聞之世。故永悲以窮年。君既渉其津。亦應不
T2103_.52.0223a04: 遠而得。此乃幽明之所寄。豈唯言論而已。乖
T2103_.52.0223a05: 叙多年聊以代懃
T2103_.52.0223a06: 來論又以爲。天地曠遠人事細近。一善一惡
T2103_.52.0223a07: 無關冥應。然則天網恢恢疏而遂失耶。莫見
T2103_.52.0223a08: 乎隱。莫顯乎微。但盈換藏於日用。交&T049271;昧乎
T2103_.52.0223a09: 理縁。故或乖於視聽耳。山崩鍾應。不以路遠
T2103_.52.0223a10: 喪感。火澤革性不以同象成親。詳檢數端可
T2103_.52.0223a11: 以少悟矣
T2103_.52.0223a12:   重與遠法師
T2103_.52.0223a13: 安公和南。間作釋疑論以寄其懷。故呈之匠
T2103_.52.0223a14: 者思聞啓誨。既辱還告開示宗轍。并送周郎
T2103_.52.0223a15: 難甚有趣致。但理本不同。所見亦殊。今重
T2103_.52.0223a16: 申鄙意答周。復以相呈。旨誠可求而辭不自
T2103_.52.0223a17: 暢。想脱覽省。戴公和南
T2103_.52.0223a18:   釋疑論答周居士難戴安公
T2103_.52.0223a19: 間以暇日因事致感。脱作釋疑以呈法師。既
T2103_.52.0223a20: 辱還告并來難。辭喩清贍致有旨歸。但自覺。
T2103_.52.0223a21: 雖先觀者莫悟。所見既殊孰是能正。苟懷未
T2103_.52.0223a22: 悟請共盡之。僕所謂能審分命者。自呼識拔
T2103_.52.0223a23: 常均妙鑒理宗校練名實比驗古今者耳。不
T2103_.52.0223a24: 謂淪溺生死之域欣慼失得之徒也。苟能悟
T2103_.52.0223a25: 彭殤之壽夭。則知脩短之自然。察堯舜於朱
T2103_.52.0223a26: 均。以得愚聖之有分。推淵商之善惡。足明冥
T2103_.52.0223a27: 中之無罰。等比干盜跖。可識禍福之非行。既
T2103_.52.0223a28: 能體此數事。然後分命可審。不祈冥報耳。
T2103_.52.0223a29: 若如來難。宅情於理則理未可喩。靖求諸己
T2103_.52.0223b01: 其明効矣。此乃未喩由於求己。非爲無理可
T2103_.52.0223b02: 喩也。若舍己而外鑒。必不遠而復矣
T2103_.52.0223b03: 難曰。勸教之設必傍實而動。直爲訓之方不
T2103_.52.0223b04: 可以一塗而盡。僕豈謂聖人爲教反眞空設
T2103_.52.0223b05: 邪。夫善惡生於天理。是非由乎人心。因天
T2103_.52.0223b06: 理以施教。順人心以成務。故幽懷體仁者挹
T2103_.52.0223b07: 玄風而載悦。肆情出轍者顧名教而内掬。功
T2103_.52.0223b08: 玄物表。日用而忘其惠。理蘊冥寂。濤之不見
T2103_.52.0223b09: 其宗。非違虚教以眩於世也。是以前論云。因
T2103_.52.0223b10: 通以設。故理妙而化敷。順推遷而
T2103_.52.0223b11: 引。故功玄而事適者也
T2103_.52.0223b12: 難曰。安于懷仁不沒其身。臧會以僣有後魯
T2103_.52.0223b13: 國。則分命所鍾於何而審。玄明之唱更爲疑
T2103_.52.0223b14: 府矣。答曰。斯乃所以明善惡之有定不由於
T2103_.52.0223b15: 積行也。若夫仁者爲善之嘉行。安于懷之而
T2103_.52.0223b16: 受福。僣者反理之邪事。臧會爲之而獲後。
T2103_.52.0223b17: 良由分應沒身非履仁之所移命當爲後非行
T2103_.52.0223b18: 僣之能罰。豈異比干忠正而嬰剖心之戮。張
T2103_.52.0223b19: 湯酷吏而獲七世之祜哉。苟斯理之不殊。則
T2103_.52.0223b20: 知分命之先定矣。乃同玄明之有分。非爲成
T2103_.52.0223b21: 疑府也
T2103_.52.0223b22: 難曰。古之君子知通圯之來其過非新。賢愚
T2103_.52.0223b23: 壽夭兆明自昔。楚穆以福濃獲沒。蔡靈以善
T2103_.52.0223b24: 薄受禍。郄*宛以釁深莫救。宋桓以愆微易
T2103_.52.0223b25: 唱。答曰。夫通圯非新。壽夭自昔。信哉斯言。
T2103_.52.0223b26: 是僕所謂各有分命者也。若夫福濃獲沒釁
T2103_.52.0223b27: 深莫救。此則報應之來有若影嚮。蔡靈以善
T2103_.52.0223b28: 薄受禍。商臣宜以極逆羅殃。宋桓以愆微易
T2103_.52.0223b29: 唱。邾文應用行善延年。而罪同罰異福等報
T2103_.52.0223b30: 殊。何明鑒於蔡宋而獨昧於楚邾乎。君所謂
T2103_.52.0223c01: 不祈驗於冥中影嚮自微。不期在於應報而
T2103_.52.0223c02: 慶罰以彰。於斯躓矣
T2103_.52.0223c03: 難曰。然則天網恢恢疏而遂失耶。莫見乎隱。
T2103_.52.0223c04: 莫顯乎微。但盈換藏於日用。交&T049271;昧於理縁。
T2103_.52.0223c05: 答曰。夫天理冥昧變状難明。且當推己兆
T2103_.52.0223c06: 終古。考應報之成跡耳。至於善惡禍福。或有
T2103_.52.0223c07: 一見斯自遇與事會。非冥司之眞驗也。何以
T2103_.52.0223c08: 明之。若其有司當如之治國長之一家。善無
T2103_.52.0223c09: 微而不賞。惡無纖而必罰。使修行者保其素
T2103_.52.0223c10: 履極逆者受其酷禍。然後積善之家被餘慶
T2103_.52.0223c11: 於後世。積不善之家流殃咎乎來世耳。而今
T2103_.52.0223c12: 則不然。或惡深而莫誅。或積善而禍臻。或履
T2103_.52.0223c13: 仁義而亡身。或行肆虐而降福。豈非無司而
T2103_.52.0223c14: 自有分命乎。若以盈換藏於日用。交&T049271;昧於
T2103_.52.0223c15: 理縁者。但當報對遲晩不切目前耳。非爲善
T2103_.52.0223c16: 惡舛錯是非莫驗。推斯而言。人之生也。性分
T2103_.52.0223c17: 夙定。善者自善。非先有其生而後行善以致
T2103_.52.0223c18: 於善也。惡者自惡。非本分無惡長而行惡以
T2103_.52.0223c19: 得於惡也。故知窮逹善惡愚智壽夭無非分
T2103_.52.0223c20: 命。分命玄定於冥初。行跡豈能易其自然哉。
T2103_.52.0223c21: 天網不失隱見微顯。故是勸教之言耳。非玄
T2103_.52.0223c22: 明所謂本定之極致也。既未悟妙推之有宗。
T2103_.52.0223c23: 亦何分命之可審乎。將恐向之先覺還爲後
T2103_.52.0223c24: 悟矣。言面未日。聊以讜叙
T2103_.52.0223c25:   周居士
T2103_.52.0223c26: 見重伸釋疑論。辭理切驗善乎校實也。但僕
T2103_.52.0223c27: 意猶有不同。乃即欲更言所懷。一日侍法師
T2103_.52.0223c28: 坐。粗共求君意云。氣力小佳當自有酬。因君
T2103_.52.0223c29: 論旨兼有所見也。僕是以不復稍厝其爝火。
T2103_.52.0224a01: 須成旨因上。君云。審分命者乃是體極之人
T2103_.52.0224a02: 既非所同。又僕所立不期存於應報。而慶罰
T2103_.52.0224a03: 已彰亦不如君所位也。書不盡言。於是信矣。
T2103_.52.0224a04: 其中小小亦多未喩。付之未遇
T2103_.52.0224a05:   遠法師
T2103_.52.0224a06: 見君與周居士往復。足爲賓主。然佛教精微
T2103_.52.0224a07: 難以事詰。至於理玄數表義隱於經者。不可
T2103_.52.0224a08: 勝言。但恨君作佛弟子。未能留心聖典耳頃
T2103_.52.0224a09: 得書論亦未始暫忘。年衰多疾不暇有答。脱
T2103_.52.0224a10: 因講集之餘。粗綴所懷今寄往。試與同疑者
T2103_.52.0224a11: 共尋。若見其族則比干商臣之流可不思而
T2103_.52.0224a12: 得。釋慧遠頓首
T2103_.52.0224a13:   答遠法師*書
T2103_.52.0224a14: 安公和南。辱告并見三報論。旨喩弘遠妙暢
T2103_.52.0224a15: 理宗。覽省反復欣悟兼懷。弟子雖伏膺法訓
T2103_.52.0224a16: 誠信彌至。而少遊人林遂不渉經學。往以艱
T2103_.52.0224a17: 毒交纒。聊寄之釋疑以自攄散。此蓋情發於
T2103_.52.0224a18: 中而形於言耳。推其俗見之懷。誠爲未盡。然
T2103_.52.0224a19: 三報曠遠。難以辭究。弟子尋當索歸必覲展。
T2103_.52.0224a20: 冀親承音旨蓋祛其滯。諸懷寄之周居士。戴
T2103_.52.0224a21: 安公和南
T2103_.52.0224a22:   報應問何承天
T2103_.52.0224a23: 西方説報應。其枝末雖明而根本常昧。其言
T2103_.52.0224a24: 奢而寡要。其譬迂而無徴。乖背五經。故見棄
T2103_.52.0224a25: 於先聖。誘掖近情。故得信於季俗。夫欲知日
T2103_.52.0224a26: 月之行。故假察於&MT01805;機。將*伸幽冥之信。宜
T2103_.52.0224a27: 取符於見事。故鑑燧懸而水火降。雨宿離而
T2103_.52.0224a28: 風雲作。斯皆遠由近驗幽以顯著者也。夫鵝
T2103_.52.0224a29: 之爲禽。浮清池咀春草衆生蠢動弗之犯也。
T2103_.52.0224b01: 而庖人執焉尟有得免刀俎者。燕翻翔求食。
T2103_.52.0224b02: 唯飛蟲是甘。而人皆愛之。雖巣幕而不懼。非
T2103_.52.0224b03: 直鵝燕也。群生萬有往往如之。是知殺生者
T2103_.52.0224b04: 無惡報。爲福者無善應。所以爲訓者如彼。所
T2103_.52.0224b05: 以示世者如此。余甚惑之。若謂燕非蟲不甘
T2103_.52.0224b06: 故罪所不及。民食芻豢奚獨嬰辜。若謂禽
T2103_.52.0224b07: 無知而人識經教。斯則未有經教之時。畋漁
T2103_.52.0224b08: 網罟亦無罪也。無故以科法入中國。乃所以
T2103_.52.0224b09: 爲民陷阱也。彼仁人者豈其然哉。故余謂。佛
T2103_.52.0224b10: 經但是假設權教。勸人爲善耳。無關實叙。是
T2103_.52.0224b11: 以聖人作制推徳翳物。我將我享寔膺天祜。
T2103_.52.0224b12: 田獲三品賓庖豫焉。若乃見生不忍死。聞
T2103_.52.0224b13: 聲不食肉。固君子之所務也。竊願高明更加
T2103_.52.0224b14: 三思
T2103_.52.0224b15:   答何承天劉少府
T2103_.52.0224b16: 敬覽高話。辭切證明。所謂彼上人者難爲酬
T2103_.52.0224b17: 對者也。然如來窮理盡性因感成教。故五善
T2103_.52.0224b18: 思啓。戒品爲之設。六蔽待祛。般若爲之照。薫
T2103_.52.0224b19: 以十善淨以無漏。畢竟解脱至菩提而已矣。
T2103_.52.0224b20: 斯末之所以明而本之不昧者耶。孔以致孝
T2103_.52.0224b21: 爲務。則仁被四海。釋以大慈爲首。則化周五
T2103_.52.0224b22: 道。導物之迹非乃冥耶。但應有麁精終然自
T2103_.52.0224b23: 殊耳。凡覽般若諸經。不以無孔爲疑。何獨誦
T2103_.52.0224b24: 丘之書而有見棄之言乎。以龍鬼之陋尚感
T2103_.52.0224b25: 聖而至誘掖得信。豈季俗而已哉。足下據見
T2103_.52.0224b26: 在之教。以詰三世之辯。奢迂之怪固不待
T2103_.52.0224b27: 言。若許因果不謬猶形之與影。徴要之効如
T2103_.52.0224b28: 合符也。若日月之行。幽明之信。水火之降。風
T2103_.52.0224b29: 雲之作。皆先因而後果。不出感召之道。故縁
T2103_.52.0224c01: 起鑑能致水。縁滅燧不招火。一切諸法從縁
T2103_.52.0224c02: 起滅耳。若鵝之就斃味登俎鼎燕之獲免無
T2103_.52.0224c03: 取鹽梅。故鵝殺於人猶虫死於燕。鵝虫見世
T2103_.52.0224c04: 受。人燕未來報。報由三業。業有遲疾。若人入
T2103_.52.0224c05: 孝出悌揚于王庭君親。無將將
而必誅。此
T2103_.52.0224c06: 見報之疾著乎視聽者也。若忠爲令徳剖心
T2103_.52.0224c07: 沈淵劫掠肆殺有幸而免。此後報之遲疏而
T2103_.52.0224c08: 不失者也。善惡之業。業無不報。但過去未來
T2103_.52.0224c09: 非耳目所得。故信之者寡。而非之者衆耳。科
T2103_.52.0224c10: 法清淨滌塵開慧。中國弗思謂爲陷阱。非我
T2103_.52.0224c11: 無謀秦弗用也。勸人爲善。誠哉斯言。然權者
T2103_.52.0224c12: 謂實非假設也。故文王廢伯邑考而立武王
T2103_.52.0224c13: 權也。周適非王發有天命。禮是疏制理固從
T2103_.52.0224c14: 實。伯廢發立實也。各從其實徳用交歸。自
T2103_.52.0224c15: 非大智孰能預之。經云。善權方便亦復如是
T2103_.52.0224c16: 耳。夫民生而殺性之欲也。飮血席毛在上皇
T2103_.52.0224c17: 之世矣。聖人去殺非教殺也。但民殺未盡而
T2103_.52.0224c18: 化宜漸損。雖將享三品尊薦厚賓。然湯開其
T2103_.52.0224c19: 網。孔釣不綱。詩翼五豝。禮弗身踐。據茲而
T2103_.52.0224c20: 觀。作者之心見矣。今忍不食成己慈之心。
T2103_.52.0224c21: 若推不忍於視聽之表。均不食於見聞之内。
T2103_.52.0224c22: 其至矣哉。其至矣哉。祇藉嘉評伸以管窺。
T2103_.52.0224c23: 實相無言言成戲論。既不自是想亦同非。若
T2103_.52.0224c24: 高明之譬。請俟諸君子
T2103_.52.0224c25:   辯宗論諸道人王衞軍問答 謝靈運
T2103_.52.0224c26: 同遊諸道人。並業心神道求解言外。余枕疾
T2103_.52.0224c27: 務寡頗多暇日。聊伸由來之意。庶定求宗之
T2103_.52.0224c28:
T2103_.52.0224c29: 釋氏之論。聖道雖遠積學能至。累盡鑒生
T2103_.52.0225a01: 應漸悟。孔氏之論。聖道既妙。雖顏殆庶體無
T2103_.52.0225a02: 鑒周。理歸一極
T2103_.52.0225a03: 有新論道士以爲。寂鑒微妙不容階級。積學
T2103_.52.0225a04: 無限何爲自絶。今去釋氏之漸悟而取其能
T2103_.52.0225a05: 至。去孔氏之殆庶而取其一極。一極異漸悟
T2103_.52.0225a06: 能至非殆庶。故理之所去雖合各取。然其離
T2103_.52.0225a07: 孔釋矣。余謂二談救物之言。道家之唱得意
T2103_.52.0225a08: 之説。敢以折中。自許竊謂新論爲然。聊答下
T2103_.52.0225a09: 意。遲有所悟
T2103_.52.0225a10: 法勗問。敬覽清論。明宗極雖微而一悟頓了。
T2103_.52.0225a11: 雖欣新剖竊有所疑。夫明逹者以體理絶欲。
T2103_.52.0225a12: 悠悠者以迷惑嬰累。絶欲本乎見理。嬰累由
T2103_.52.0225a13: 於乖宗。何以言之。經云。新學者離般若便如
T2103_.52.0225a14: 失明者。無導是爲懷理。蕩患於茲顯矣。若渉
T2103_.52.0225a15: 求未漸於大宗希仰。猶累於塵垢則永劫劬
T2103_.52.0225a16: 勞。期果緬邈既懷猶豫。伏遲嘉訓。初答。道與
T2103_.52.0225a17: 俗反理不相關。故因權以道之。權雖是假旨
T2103_.52.0225a18: 在非假。智雖是眞能爲非眞。非眞不傷眞。本
T2103_.52.0225a19: 在於濟物。非假不遂假。濟則反本。如此
T2103_.52.0225a20: 劫無爲空。懃期果有如皎日
T2103_.52.0225a21: 勗再問。案論。孔釋其道既同。救物之假亦不
T2103_.52.0225a22: 容異。而神道之域。雖顏也孔子所不誨。實相
T2103_.52.0225a23: 之妙。雖愚也釋氏所必教。然則二聖建言何
T2103_.52.0225a24: 乖背之甚哉。再答。二教不同者。隨方應物所
T2103_.52.0225a25: 化地異也。大而較之。監在於民。華人易於
T2103_.52.0225a26: 見理。難於受教。故閉其累學而開其一極。夷
T2103_.52.0225a27: 人易於受教難於見理。故閉其頓了而開其
T2103_.52.0225a28: 漸悟。漸悟雖可至昧頓了之實。一極雖知寄
T2103_.52.0225a29: 絶累學之冀。良由華人悟理無漸而誣道無
T2103_.52.0225b01: 學。夷人悟理有學而誣道有漸。是故權實雖
T2103_.52.0225b02: 同其用各異。昔向子期以儒道爲一。應吉甫
T2103_.52.0225b03: 謂孔老可齊。皆欲窺宗。而況眞實者乎。勗三
T2103_.52.0225b04: 問。重尋答。以華夷有險易之性。故二聖敷異
T2103_.52.0225b05: 同之教。重方附俗。可謂美矣。然淵極朗鑒作
T2103_.52.0225b06: 則於上。愚民蒙昧伏從於下。故作則宜審其
T2103_.52.0225b07: 政。伏從必是其宗。今孔廢聖學之路。而釋開
T2103_.52.0225b08: 漸悟之逕。筌蹄既已紛錯。群黎何由歸眞。三
T2103_.52.0225b09: 答。冬夏異性。資春秋爲始末。晝夜殊用。縁
T2103_.52.0225b10: 晨暮以往復。況至精之理豈可逕接至粗之
T2103_.52.0225b11: 人。是故傍漸悟者。所以密造頓解。倚禮教
T2103_.52.0225b12: 者。所以潜成學聖。學聖不出六經。而六經
T2103_.52.0225b13: 得頓解。不見三藏。而以三藏果筌蹄歴然。何
T2103_.52.0225b14: 疑紛錯。魚兔既獲群黎以濟
T2103_.52.0225b15: 僧維問。承新論法師。以宗極微妙不容階級。
T2103_.52.0225b16: 使夫學者窮有之極。自然之無有若符契。何
T2103_.52.0225b17: 須言無也。若資無以盡有者。焉得不謂之漸
T2103_.52.0225b18: 悟耶。初答。夫累既未盡。無不可得。盡累之
T2103_.52.0225b19: 弊。始可得無耳。累盡則無。誠如符契將除其
T2103_.52.0225b20: 累。要須傍教。在有之時學而非悟。悟在有表
T2103_.52.0225b21: 託學以至。但階級教愚之談。一悟得意之論
T2103_.52.0225b22: 矣。維再問。論云。悟在有表得不以漸。使夫渉
T2103_.52.0225b23: 學希宗當日進其明。不若使明不日進與不
T2103_.52.0225b24: 言同。若日進其明者得非漸悟乎
T2103_.52.0225b25: 再答。夫明非漸至信由教發。何以言之。由教
T2103_.52.0225b26: 而信則有日進之功。非漸所明則無入照之
T2103_.52.0225b27: 分。然向道善心起。損累生垢伏。伏似無同
T2103_.52.0225b28: 善似惡乖。此所務不倶非心本無累。至夫一
T2103_.52.0225b29: 悟萬滯同盡耳
T2103_.52.0225c01: 維三問。答云。由教而信。則有日進之功。非漸
T2103_.52.0225c02: 所明。則無入照之分。夫尊教而推宗者。雖不
T2103_.52.0225c03: 永用。當推之時。豈可不暫合無耶。若許其
T2103_.52.0225c04: 暫合。猶自賢於不合非漸如何
T2103_.52.0225c05: 三答。暫者假也。眞者常也。假知無常。常知無
T2103_.52.0225c06: 假。今豈可以假知之暫而侵常知之眞哉。今
T2103_.52.0225c07: 暫合賢於不合。誠如來言竊有微證。巫臣諫
T2103_.52.0225c08: 莊王之日。物&T049271;於己。故理爲情先。及納夏
T2103_.52.0225c09: 姫之時。已交於物。故情居理上。情理雲互物
T2103_.52.0225c10: 己相傾。亦中知之率任也。若以諫自爲悟。
T2103_.52.0225c11: 豈容納時之惑耶。且南爲聖也。北爲愚也。背
T2103_.52.0225c12: 北向南。非停北之謂。向南背北。非至南之稱。
T2103_.52.0225c13: 然向南可以向南背北。非是停北。非是停
T2103_.52.0225c14: 北。故愚可去矣。可以至南。故悟可得矣
T2103_.52.0225c15: 慧驎演僧維問
T2103_.52.0225c16: 當假知之一合與眞知同異
T2103_.52.0225c17: 初答
T2103_.52.0225c18: 與眞知異
T2103_.52.0225c19: 驎再問
T2103_.52.0225c20: 以何爲異
T2103_.52.0225c21: 再答。假知者累伏故。理暫爲用用暫在理。不
T2103_.52.0225c22: 恒其知。眞知者照寂故理常爲用用常在理。
T2103_.52.0225c23: 故永爲眞知
T2103_.52.0225c24: 驎三問。累不自除。故求理以除累。今假知之
T2103_.52.0225c25: 一合理實在心。在心而累不去。將何以去之
T2103_.52.0225c26:
T2103_.52.0225c27: 三答。累起因心。心觸成累。累恒觸者心日昏。
T2103_.52.0225c28: 教爲用者心日伏。伏累彌久至於滅累。然滅
T2103_.52.0225c29: 之時在累伏之後也。伏累滅累貎同實異。不
T2103_.52.0226a01: 可不察。滅累之體。物我同忘有無一觀。伏累
T2103_.52.0226a02: 之状。他己異情空實殊見。殊實空異己他者
T2103_.52.0226a03: 入於滯矣。一無有同我物者出於照也
T2103_.52.0226a04: 驎維問。三世長於百年。三千廣於赤縣。四部
T2103_.52.0226a05: 多於戸口。七寶妙於石沙。此亦方有小大。故
T2103_.52.0226a06: 化有遠近。得不謂之然乎
T2103_.52.0226a07: 初答。事理不同恒成四端。自有小大各得其
T2103_.52.0226a08: 宜。亦有賢愚違方而處。所謂世同時異物是
T2103_.52.0226a09: 人非。譬割雞之政亦有牛刀佩璽而聽。豈皆
T2103_.52.0226a10: 唐虞。今謂言折體盡於武城。長世皆覃於天
T2103_.52.0226a11: 下。未之聞也。且倶稱妙覺而國土精粗。不可
T2103_.52.0226a12: 以精粗國土而言聖有優劣。景迹之應本非
T2103_.52.0226a13: 所徴矣
T2103_.52.0226a14: 維再問。論云。或道廣而事狹。或事是而人非。
T2103_.52.0226a15: 今不可以事之小大而格道之粗妙。誠哉斯
T2103_.52.0226a16: 言。但所疑不在此耳。設令周孔實未盡極。以
T2103_.52.0226a17: 之應世。故自居宗。此自是世去聖遠未足明
T2103_.52.0226a18: 極。夫降妙數階以接群粗。則粗者所不測。然
T2103_.52.0226a19: 數階之妙非極妙之謂。推此而言。撫世者於
T2103_.52.0226a20: 粗爲妙。然於妙猶粗矣。以妙乘粗。則無
T2103_.52.0226a21: 不盡。以粗求妙。則莫覩其原。無往不盡。故
T2103_.52.0226a22: 謂之窮理。莫覩其原。故仰之彌高。今豈可就
T2103_.52.0226a23: 顏氏所崇而同之極妙耶
T2103_.52.0226a24: 再答。今不藉顏所推。而謂之爲極。但謂顏爲
T2103_.52.0226a25: 庶幾。則孔知幾矣。且許禹昌言。孔非本談。
T2103_.52.0226a26: 以堯則天體無是同。同體至極豈計有之小
T2103_.52.0226a27: 大耶
T2103_.52.0226a28: 維三問。凡世人所不測。而又昌言者皆可以
T2103_.52.0226a29: 爲聖耶
T2103_.52.0226b01: 三答。夫昌言賢者尚許其賢。昌言聖者。豈得
T2103_.52.0226b02: 反非聖耶。日用不知百姓之迷蒙。*惟佛究盡
T2103_.52.0226b03: 實相之崇高。今欲以崇高之相而令迷蒙所
T2103_.52.0226b04: 知。未之有也。苟所不知。焉得不以昌言爲信。
T2103_.52.0226b05: 既以釋昌爲是。何以孔昌爲非耶
T2103_.52.0226b06: 竺法綱問。敬披高論探研宗極。妙判權實存
T2103_.52.0226b07: 旨儒道。遺教孔釋昌言折中。允然新論。可謂
T2103_.52.0226b08: 激流導源瑩拂發暉矣。詳複答勗維之問。或
T2103_.52.0226b09: 謂因權以通。或學而非悟爾。爲玄句徒設。無
T2103_.52.0226b10: 關於胸情焉。竊所未安。何以言之。夫道形
T2103_.52.0226b11: 天隔幾二險絶。學不漸宗曾無彷彿。馳騁有
T2103_.52.0226b12: 端思不出位。神崖曷由而登*幾峰所從而
T2103_.52.0226b13: 超哉。若懃務於有而坐體於無者。譬猶揮毫
T2103_.52.0226b14: 鍾張之側功侔羿養之能。不然明矣。蓋同有
T2103_.52.0226b15: 非甚閡尚不可以翫此而善彼。豈況乎有無
T2103_.52.0226b16: 之至背而反得以相通者耶
T2103_.52.0226b17: 又云。累既未盡。無不可得。盡累之弊。始可得
T2103_.52.0226b18: 無耳
T2103_.52.0226b19: 問曰。夫膏盲大道摧輈玄路。莫尚於封有之
T2103_.52.0226b20: 累也。蓋有不能祛有。祛有者必無未有。先
T2103_.52.0226b21:
T2103_.52.0226b22: 有累然後得無也。就如所言累盡則無爾。爲
T2103_.52.0226b23: 累之自去實不無待。實不無待則不能不無。
T2103_.52.0226b24: 故無無貴矣。如彼重暗自晞無假火日。無暇
T2103_.52.0226b25: 火日則不能不設。亦明無尚焉。落等級而奇
T2103_.52.0226b26: 頓悟。將於是乎躓矣。暇任之餘幸思嘉釋
T2103_.52.0226b27: 釋慧琳問。三復精議。辨㦎二家斟酌儒道。實
T2103_.52.0226b28: 有懷於論矣。至於去釋漸悟遺孔殆庶。蒙竊
T2103_.52.0226b29: 惑焉。釋云有漸。故是自形者有漸。孔之無漸
T2103_.52.0226c01: 亦是自道者無漸。何以知其然耶。中人可以
T2103_.52.0226c02: 上。久習可以移性。孔氏之訓也。一合於
T2103_.52.0226c03: 道場非十地之所階。釋家之唱也。如此漸絶
T2103_.52.0226c04: 文論二聖詳言。豈獨夷束於教華拘於理。將
T2103_.52.0226c05: 恐斥離之辯辭長於新論乎。勗道人難云。絶
T2103_.52.0226c06: 欲由於體理。當謂日損者以理自悟也。論曰。
T2103_.52.0226c07: 道與俗反本不相關。故因權以通之。物濟則
T2103_.52.0226c08: 反本。問曰。權之所假習心者。亦終以爲慮乎。
T2103_.52.0226c09: 爲曉悟之日與經之空理都自反耶。若其永
T2103_.52.0226c10: 背空談翻爲未説。若始終相扶可修教而
T2103_.52.0226c11: 至。不答維驎。假知中殊爲藻豔。但與立論
T2103_.52.0226c12: 有違。假者以旋迷喪理。不以鑚火致惑。苟南
T2103_.52.0226c13: 向可以造越。北背可以棄燕。信燕北越南
T2103_.52.0226c14: 矣。慮空可以洗心。損有可以祛累。亦有愚
T2103_.52.0226c15: 而空聖矣。如此但當懃般若以日忘瞻郢路
T2103_.52.0226c16: 而驟進。復何憂於失所乎。將恐一悟之唱。更
T2103_.52.0226c17: 躓於南北之譬耶
T2103_.52.0226c18:   答綱琳二法
T2103_.52.0226c19: 披覽雙難欣若暫對。藻豐論博蔚然滿目。可
T2103_.52.0226c20: 謂勝人之口。然未厭於心。聊伸前意無由言
T2103_.52.0226c21: 對。執筆長懷。謝靈運和南
T2103_.52.0226c22:   答綱公難
T2103_.52.0226c23: 來難云。同有非甚閡。尚不可以翫此而善
T2103_.52.0226c24: 彼。豈況乎有無之至背而反得以相通者耶。
T2103_.52.0226c25: 此是拘於所習以生此疑耳。夫專翫筆札者。
T2103_.52.0226c26: 自可不工於弧矢。弧矢既工復翫筆札者。何
T2103_.52.0226c27: 爲不兼哉。若封有而不向宗。自是封者之失。
T2103_.52.0226c28: 造無而去滯何爲不可得皆。借不兼之有。以
T2103_.52.0226c29: 詰能兼之無。非惟鍾胡愧射於更李羿養慚
T2103_.52.0227a01: 書於羅趙。觸類之躓始充巧歴之歎。今請循
T2103_.52.0227a02: 其本。夫憑無以伏有。伏之則有忘。伏時不
T2103_.52.0227a03: 能知。知則不復辨。是以坐忘日損之談近出
T2103_.52.0227a04: 老莊。數縁而滅經有舊説。如此豈累之自去
T2103_.52.0227a05: 實無之所濟。且明爲晦新功在火日。但火日
T2103_.52.0227a06: 不稱功於幽闇。般若不言惠於愚憃耳。推此
T2103_.52.0227a07: 而往。詎俟多云
T2103_.52.0227a08:   答琳公難
T2103_.52.0227a09: 孔雖曰語上。而云聖無階級。維曰一合。
T2103_.52.0227a10: 而云物有佛性。物有佛性其道有歸。所疑者
T2103_.52.0227a11: 漸教。聖無階級其理可貴。所疑者殆庶。豈二
T2103_.52.0227a12: 聖異塗將地使之然。斥離之難始是有在辭
T2103_.52.0227a13: 長之論無乃角弓耶
T2103_.52.0227a14: 難云。若其永背空談翻爲*未説。若始終相
T2103_.52.0227a15: 扶可循教而至。可謂公孫之辭辯者之囿矣。
T2103_.52.0227a16: 夫智爲權本。權爲智用。今取聖之意則智即
T2103_.52.0227a17: 經之辭。則權傍權以爲檢。故三乘咸蹄筌。既
T2103_.52.0227a18: 意以歸宗。故般若爲魚兔。良由民多愚也。教
T2103_.52.0227a19: 故迂矣。若人皆得意。亦何貴於攝悟。假知之
T2103_.52.0227a20: 論旨明在有者能爲逹理之諫。是爲交&T049271;
T2103_.52.0227a21: 傾。非悟道之謂。與其立論有何相違。燕北越
T2103_.52.0227a22: 南有遇空聖。其理既當。頗獲於心矣。若懃
T2103_.52.0227a23: 者日忘瞻者驟進。亦實如來言。但懃未是得
T2103_.52.0227a24: 瞻未是至。當其此時可謂向宗。既得既至可
T2103_.52.0227a25: 謂一悟將無同。轡來馳而云異&T050610;
T2103_.52.0227a26:   王衞軍問
T2103_.52.0227a27: 論曰。由教而信有日進之功。非漸所明。無入
T2103_.52.0227a28: 照之分
T2103_.52.0227a29: 問曰。由教而信而無入照之分。則是闇信聖
T2103_.52.0227b01: 人。若闇信聖人理不關心。政可無非聖之尤。
T2103_.52.0227b02: 何由有日進之功
T2103_.52.0227b03: 論曰。暫者假也。眞者常也。假知無常。常知
T2103_.52.0227b04: 無假。又曰。假知累伏。理暫爲用用暫在理。不
T2103_.52.0227b05: 恒其知
T2103_.52.0227b06: 問曰。暫知爲假知者。則非不知矣。但見理尚
T2103_.52.0227b07: 淺。未能常用耳。雖不得與眞知等照。然寧無
T2103_.52.0227b08: 入照之分耶。若暫知未是見理。豈得云轉理
T2103_.52.0227b09: 暫爲用。又不知以爲稱知
T2103_.52.0227b10: 論曰。教爲用者心日伏。伏累彌久至於滅累
T2103_.52.0227b11: 問曰。教爲用而累伏。爲云何伏耶。若都未見
T2103_.52.0227b12: 理專心闇信。當其專心唯信而已。謂此爲累」
T2103_.52.0227b13: 伏者。此是慮不能並。爲此則彼廢耳。非爲理
T2103_.52.0227b14: 累相權能使累伏也。凡厥心數孰不皆然。如
T2103_.52.0227b15: 此之伏根本*未異。一倚一伏循環無已。雖復
T2103_.52.0227b16: 彌久累何由滅
T2103_.52.0227b17: 弘曰。一悟之談常謂有心。但未有以折中異
T2103_.52.0227b18: 同之辯。故難於厝言耳。尋覽來論所釋良多。
T2103_.52.0227b19: 然猶有未好解處。試條如上爲呼可容。此疑
T2103_.52.0227b20: 不既。欲使彼我意盡覽者。泠然又對無兆兼
T2103_.52.0227b21: 當造膝。執筆増懷。眞不可言
T2103_.52.0227b22:   王弘敬謂答王衞軍
T2103_.52.0227b23: 問曰。由教而信而無入照之分。則是闇信聖
T2103_.52.0227b24: 人耶。若闇信聖人理不關心。可非聖之
T2103_.52.0227b25: 尤。何由有日進之功
T2103_.52.0227b26: 答曰。顏子體二未及於照則向善。已上莫非
T2103_.52.0227b27: 闇信。但教有可由之理。我有求理之志。故曰
T2103_.52.0227b28: 關心。賜以之二。回以之十。豈直免尤而已。實
T2103_.52.0227b29: 有日進之功
T2103_.52.0227c01: 問曰。暫知爲假。知者。則非不知矣。但見理
T2103_.52.0227c02: 向淺。未能常用耳。雖不得與眞知等照。然
T2103_.52.0227c03: 寧可謂無入照之分耶。若暫知未是見理。豈
T2103_.52.0227c04: 得云理暫爲用。又不知以何稱知
T2103_.52.0227c05: 答曰。不知而稱知者。*政以假知得名耳。假
T2103_.52.0227c06: 者爲名非暫知如何。不恒其用豈常之謂。既
T2103_.52.0227c07: 非常用。所以交&T049271;相傾。故諫人則言政理悦
T2103_.52.0227c08: 已則犯所知。若以諫時爲照。豈有悦時之犯。
T2103_.52.0227c09: 故知言理者浮談。犯知者沈惑。推此而判。自
T2103_.52.0227c10: 聖已下無淺深之照。然中人之性有崇替之
T2103_.52.0227c11: 心矣
T2103_.52.0227c12: 問曰。教爲用而累伏。爲云何伏耶。若都未見
T2103_.52.0227c13: 理專心闇信。當其專心唯信而已。謂此爲累
T2103_.52.0227c14: 伏者。此是慮不能並。屬此則彼廢耳。非爲理
T2103_.52.0227c15: 累相權能使累伏也。凡厥心數孰不皆然。如
T2103_.52.0227c16: 此之伏根本末異。一倚一伏循環無已。雖復
T2103_.52.0227c17: 彌久累何由滅
T2103_.52.0227c18: 答曰。累伏者屬此則廢彼。實如來告。凡厥心
T2103_.52.0227c19: 數孰不皆然。亦如來旨。更恨不就學人設言
T2103_.52.0227c20: 而以恒物爲譏耳。譬如藥驗者疾易痊。理妙
T2103_.52.0227c21: 者吝可洗。洗吝豈復循環。疾痊安能起滅。則
T2103_.52.0227c22: 事不侔居然已辨。但無漏之功。故資世俗之
T2103_.52.0227c23: 善。善心雖在五品之數。能出三界之外矣。平
T2103_.52.0227c24: 叔所謂冬日之陰。輔嗣亦云。遠不必携。聊借
T2103_.52.0227c25: 此語以況入無果無阻隔。靈運自一悟理。質
T2103_.52.0227c26: 以經誥。可謂俗文之談。然書不盡意。亦前世
T2103_.52.0227c27: 格言。幽僻無事聊與同行道人。共求其衷猥
T2103_.52.0227c28: 辱高難。辭微理析莫不精究。尋覽彌日欣若
T2103_.52.0227c29: 暫對。輒復更伸前論。雖不辯酬。釋來問且以
T2103_.52.0228a01: 示懷耳。海嶠岨迥披叙無期。臨白増懷。眷歎
T2103_.52.0228a02: 良深。謝靈運再拜
T2103_.52.0228a03:   王衞軍重答書
T2103_.52.0228a04: 更尋前答。超悟亦不知。所以爲異。*政當
T2103_.52.0228a05: 爾已。送示生公此間道人。故有小小不同。
T2103_.52.0228a06: 小涼當共面盡。脱有厝言。更白面寫未由寄
T2103_.52.0228a07: 之。於此所散猶多
T2103_.52.0228a08:   竺道生答王衞軍書
T2103_.52.0228a09: 究尋謝永嘉論。都無間然。有同似若妙善。不
T2103_.52.0228a10: 能不以爲欣。檀越難旨甚要。切想尋必佳通
T2103_.52.0228a11: 耳。且聊試略取論意以伸欣悦之懷。以爲苟
T2103_.52.0228a12: 若不知焉能有信。然則由教而信。非不知也。
T2103_.52.0228a13: 但資彼之知理在我表。資彼可以至我。庸得
T2103_.52.0228a14: 無功於日進。未是我知。何由有分於入照。豈
T2103_.52.0228a15: 不以見理於外非復全昧知不自中未爲能照
T2103_.52.0228a16:
T2103_.52.0228a17:   與安成侯嵩書姚興
T2103_.52.0228a18: 吾曾以己所懷疏條摩訶衍諸義。圖與什公
T2103_.52.0228a19: 平詳厥衷。遂有哀。故不復能斷理。未久
T2103_.52.0228a20: 什公尋復致變。自爾喪戎相尋無復意事。
T2103_.52.0228a21: 遂忘棄之。近以當遣使送像。欲與卿作疏。箱
T2103_.52.0228a22: 篋中忽得前所條本末。今送示卿。徐徐尋撫。
T2103_.52.0228a23: 若於卿有所不足者。便可致難也。見卿未日
T2103_.52.0228a24: 並可以當言笑
T2103_.52.0228a25: 吾前試通聖人三逹觀以諮什公。公尋有答。
T2103_.52.0228a26: 今并送。往請此事皆是昔日之意。如今都無
T2103_.52.0228a27: 情懷。如何矣
T2103_.52.0228a28:   通三世
T2103_.52.0228a29: 曾問諸法師明三世或有或無。莫適所定。此
T2103_.52.0228b01: 亦是大法中一段處所而有無不泮。情毎慨
T2103_.52.0228b02: 之。是以忽疏野懷聊試孟浪言之。誠知孟
T2103_.52.0228b03: 浪之言不足以會理。然胸襟之中欲有少許
T2103_.52.0228b04: 意。子不能默已。輒疏條相呈。匠者可爲折
T2103_.52.0228b05: 衷。余以爲三世一統循環爲用。過去雖滅其
T2103_.52.0228b06: 理常在。所以在者。非如阿毘曇注言。五陰塊
T2103_.52.0228b07: 然喩若足之履地。眞足雖往厥迹猶存。當來
T2103_.52.0228b08: 如火之在木。木中欲言有火耶。視之不可見。
T2103_.52.0228b09: 欲言無耶。縁合火出。經又云。聖人見三世。若
T2103_.52.0228b10: 其無也。聖無所見。若言有耶。則犯常嫌明過
T2103_.52.0228b11: 去未來雖無。眼對理恒相因。苟因理不絶聖
T2103_.52.0228b12: 見三世無所疑矣
T2103_.52.0228b13:   什法師答
T2103_.52.0228b14: 雅論大通甚佳。去來定無此作不通。佛説色
T2103_.52.0228b15: 陰。三世和合總名爲色。五陰皆爾。又云。從心
T2103_.52.0228b16: 生心。如從穀生穀。以是故知。必有過去無無
T2103_.52.0228b17: 因之咎。又云。六識之意識。依已滅之意爲本
T2103_.52.0228b18: 而生意識。又正見名過去業未來中果法也。
T2103_.52.0228b19: 又十力中第二力知三世諸業。又云。若無過
T2103_.52.0228b20: 去業則無三途報。又云。學人若在有漏心
T2103_.52.0228b21: 中。則不應名爲聖人。以此諸比。固知不應無
T2103_.52.0228b22: 過去。若無過去未來則非通理經。法所不許。
T2103_.52.0228b23: 又十二因縁是佛法之深者。若定有過去未
T2103_.52.0228b24: 來則與此法相違。所以者何。如有穀子地水
T2103_.52.0228b25: 時節牙根得生。若先已定有則無所待有。若
T2103_.52.0228b26: 先有則不名從縁而生。又若先有則是常倒。
T2103_.52.0228b27: 是故不得定有不得定無。有無之説唯時所
T2103_.52.0228b28: 宜耳。以過去法起行業。不得言無
T2103_.52.0228b29: 又云。今不與目對。不得言有。雅論之通甚
T2103_.52.0228c01: 有佳致。又大品所明。過去如不離未來現在
T2103_.52.0228c02: 如。未來現在如亦不離過去如。此亦不言無
T2103_.52.0228c03: 也。此實是經中之大要。俟得高對通復盡之。
T2103_.52.0228c04: 通不住法住般若衆生之所以不階道者有
T2103_.52.0228c05: 著故也。是以聖人之教恒以去著爲事。故言
T2103_.52.0228c06: 以不住般若。雖復大聖玄鑒應照無際。亦不
T2103_.52.0228c07: 可著。著亦成患。欲使行人忘彼我遺所寄。汎
T2103_.52.0228c08: 若不繋之舟。無所倚薄則當於理矣
T2103_.52.0228c09:   通聖人放大光明普照十方
T2103_.52.0228c10: 聖人之教。玄通無涯。致感多方。不可作一途
T2103_.52.0228c11: 求。不可以一理推。故應粗以粗。應細以細應。
T2103_.52.0228c12: 理固然矣。所以放大光明現諸神變者。此應
T2103_.52.0228c13: 十方諸大菩薩將紹尊位者耳。若處俗接麁。
T2103_.52.0228c14: 復容此事耶。阿含經云。釋氏之處天竺四十
T2103_.52.0228c15: 餘載。衣服飮食受諸患痛。與人不別。經又云。
T2103_.52.0228c16: 聖人亦入鹿馬而度脱之當在鹿馬。豈異於
T2103_.52.0228c17: 鹿馬哉。若不異鹿馬應世常流。不待此神變
T2103_.52.0228c18: 明矣。毎事要須自同於前物。然後得行其化
T2103_.52.0228c19:
T2103_.52.0228c20:   通三世
T2103_.52.0228c21: 衆生歴渉三世。其猶循環。過去未來雖無眼
T2103_.52.0228c22: 對。其理常在。是以聖人尋往以知往。逆數以
T2103_.52.0228c23: 知來
T2103_.52.0228c24:   通一切諸法空
T2103_.52.0228c25: 夫道者以無爲爲宗。若其無爲。復何所有耶
T2103_.52.0228c26:   安成侯姚嵩表
T2103_.52.0228c27: 臣言。奉珠像承。是皇后遺囑所建。禮覲之日
T2103_.52.0228c28: 永慕罔極。伏惟感往増懷。臣言。先承。陛下親
T2103_.52.0228c29: 營像。事毎注心延望遲冀。暫一禮敬不悟聖
T2103_.52.0229a01: 恩垂及。乃復與臣供養此像。既功寶並重。且
T2103_.52.0229a02: 於制作之理擬。若神造中來。所見珠像誠當
T2103_.52.0229a03: 奇妙。然方之於此信復有間瞻。奉踊躍實在
T2103_.52.0229a04: 無量。夫受乾施者無報。蒙恩隆者無謝。雖欲
T2103_.52.0229a05: 仰陳愚誠。亦復莫知所盡。臣言
T2103_.52.0229a06: 臣言。奉陛下所通諸義。理味淵玄辭致清
T2103_.52.0229a07: 勝。簡詣踰於二篇。妙盡侔乎中觀。詠之翫
T2103_.52.0229a08: 之。紙已致勞而心猶無厭。眞可謂當時之高
T2103_.52.0229a09: 唱累劫之宗範也。但臣頑闇思不參玄。然披
T2103_.52.0229a10: 尋之日眞復詠歌弗暇不悟。弘慈善誘乃欲
T2103_.52.0229a11: 令參致問難。敢忘愚鈍輒位叙所懷。豈曰存
T2103_.52.0229a12: 難。直欲諮所未悟耳。臣言
T2103_.52.0229a13: 臣言。上通三世甚有深致。既已遠契聖心。
T2103_.52.0229a14: 兼復抑正衆説。宗塗亹亹超絶常境。欣悟之
T2103_.52.0229a15: 至。益令賞味増深。加爲什公研該兼備。實
T2103_.52.0229a16: 非愚臣所能稱盡。正當銘之懷抱以爲心要
T2103_.52.0229a17: 耳。臣言
T2103_.52.0229a18: 臣言。上通不住法住般若義云。衆生所以不
T2103_.52.0229a19: 階道者。有著故也。聖心玄詣誠無不盡。然至
T2103_.52.0229a20: 乎標位六度。而以無著爲宗。取之於心誠如
T2103_.52.0229a21: 明誨。即之于事脱有未極。夫無著雖妙似。
T2103_.52.0229a22: 若有不即眞兩冥。有不即眞兩冥。恐是心忘
T2103_.52.0229a23: 之謂耳。竊尋玄教如更有以。謹牒成言以攄
T2103_.52.0229a24: 愚見。故經云。以無所捨法具足檀波羅蜜。以
T2103_.52.0229a25: 此三事不可得故。三者既冥有無。無當無當
T2103_.52.0229a26: 之理即同幻化。以此而推。恐不住之致。非
T2103_.52.0229a27: 直忘彼我遺所寄而已
T2103_.52.0229a28: 難上通聖人放大光明普照十方
T2103_.52.0229a29: 詔云。放大光明諸神變者。此自應十方諸大
T2103_.52.0229b01: 菩薩將紹尊位者耳。斯理之玄固非庸近所
T2103_.52.0229b02: 參。然不已之情猶欲言所未逹。夫萬有不同
T2103_.52.0229b03: 精麁亦異。應彼雖殊而聖心恒一。恒一故圓
T2103_.52.0229b04: 以應之。不同故權以濟之。雖鹿馬而未始乖
T2103_.52.0229b05: 其大。雖現神變而未始遺其細。故淨名經云。
T2103_.52.0229b06: 如來或以光明而作佛事。或以寂寞而作佛
T2103_.52.0229b07: 事。顯默雖異而終致不二。然則於小大之間。
T2103_.52.0229b08: 恐是時互説耳。如華手經。初佛爲徳藏放大
T2103_.52.0229b09: 光明。令諸衆生普蒙其潤。又思益經中網明
T2103_.52.0229b10: 所問。如來三十三種光明。一切遇者皆得利
T2103_.52.0229b11: 益。法華經云。佛放眉間相光亦使四衆八部
T2103_.52.0229b12: 咸皆生疑。又云。處闇衆生各得相見。苟有其
T2103_.52.0229b13: 縁雖小必益。苟無其因雖大或乖。故般若經
T2103_.52.0229b14: 云。若有衆生遇斯光者。必得無上道。又以神
T2103_.52.0229b15: 變令三惡衆生皆生天上。以此而言。至於光
T2103_.52.0229b16: 明神變之事似存平等。敢縁慈顧輒竭愚思。
T2103_.52.0229b17: 若復哀矜重開道者。豈直微臣獨受其賜
T2103_.52.0229b18:   難通一切諸法皆空
T2103_.52.0229b19: 詔云。夫道者以無爲爲宗。若其無爲復何所
T2103_.52.0229b20: 爲耶。至理淵淡。誠不容言。然處在渉求之地。
T2103_.52.0229b21: 不得不尋本以致悟。不審明道之無爲爲當。
T2103_.52.0229b22: 以何爲體。若以妙爲宗者。雖在帝先而非極。
T2103_.52.0229b23: 若以無有爲妙者。必當有不無之因。因稱倶
T2103_.52.0229b24: 未冥。詎是不二之道乎。故論云。無於無者必
T2103_.52.0229b25: 當有於有。有無之相譬猶脩短之相形耳。無
T2103_.52.0229b26: 理雖玄將恐同彼斷常。常猶不可。況復斷耶。
T2103_.52.0229b27: 然則有無之肆。乃是邊見之所存。故中論
T2103_.52.0229b28: 云。不破世諦故則不破眞諦。又論云。諸法
T2103_.52.0229b29: 若實則無二諦。諸法若空則無罪福。若無罪
T2103_.52.0229c01: 福凡聖無*泮。二苟無。泮道何所益。由臣
T2103_.52.0229c02: 闇昧未悟宗極。唯願仁慈重加誨諭
T2103_.52.0229c03:   姚興答
T2103_.52.0229c04: 卿所難問。引喩兼富理極深致。實非膚淺所
T2103_.52.0229c05: 能具答。今爲當都格以相酬耳。卿引般若經
T2103_.52.0229c06: 云。若有衆生遇斯光者。必得無上道。即經所
T2103_.52.0229c07: 言。未聞有凡流而得見光明者。如釋迦放大
T2103_.52.0229c08: 光明普照十方。當斯之時。經不言有群品而
T2103_.52.0229c09: 得見其怪而異之者。皆是普明之。徒以斯言
T2103_.52.0229c10: 之定不。爲群小也。卿若以衆生爲疑者。百億
T2103_.52.0229c11: 菩薩豈非衆生之謂耶。然經復云。普明之詣
T2103_.52.0229c12: 釋迦。皆與善男子善女人持諸華香來供養
T2103_.52.0229c13: 釋迦。及致供養之徒。自應普蒙其潤也。但光
T2103_.52.0229c14: 明之作本不爲善男子善女人。所以得蒙餘
T2103_.52.0229c15: 波者。其猶蠅附驥尾得至千里之擧耳
T2103_.52.0229c16: 卿又引神變令三惡衆生得生人天。若在鹿
T2103_.52.0229c17: 爲鹿。在馬爲馬。而度脱之。豈非神變之謂耶。
T2103_.52.0229c18: 華手思益法華諸經所言。若云放大光明。自
T2103_.52.0229c19: 應與大品無異也。若一一光明以應適前物。
T2103_.52.0229c20: 此作非大所通。夫光明之與寂寞。此直發意
T2103_.52.0229c21: 有參差其揆一也。卿引經言。施者受者財物
T2103_.52.0229c22: 不可得。與不住法不住般若未有異。二者直
T2103_.52.0229c23: 是始終之教也。統而言之。倶是破著之語耳。
T2103_.52.0229c24: 何者罪不罪施者受者及財物都不可得。若
T2103_.52.0229c25: 都不可得。復何所著。是勸無所著明矣。卿又
T2103_.52.0229c26: 問。明道之無爲爲宗同。諸法之自空爲妙
T2103_.52.0229c27: 空。無以成極耶。又引論中二諦之間言。意所
T2103_.52.0229c28: 不及道之無爲所寄耶。吾意以爲。爲道止無
T2103_.52.0229c29: 爲。未詳所以宗也。何者夫衆生之所以流轉
T2103_.52.0230a01: 生死者。皆著故也。若欲止於心即不復生。
T2103_.52.0230a02: 既不生死。潜神玄漠與空合其體。是名涅槃
T2103_.52.0230a03: 耳。既曰涅槃。復何容有名於其間哉。夫道以
T2103_.52.0230a04: 無寄爲宗。若求寄所在。恐乃惑之大者也。吾
T2103_.52.0230a05: 所明無爲不可爲有者。意事如隱尋求或當
T2103_.52.0230a06: 小難。今更重伸前義。卿所引中論。即吾義
T2103_.52.0230a07: 宗。諸法若不空則無二諦。若不有亦無二諦。
T2103_.52.0230a08: 此定明有無不相離。何者若定言有則無以
T2103_.52.0230a09: 拔高士。若定明無則無以濟常流。是以聖
T2103_.52.0230a10: 人有無兼抱而不捨者。此之謂也。然諸家
T2103_.52.0230a11: 通第一義。廓然空寂無有聖人。吾常以爲
T2103_.52.0230a12: 殊太遙遠不近人情。若無聖人知無者誰
T2103_.52.0230a13:
T2103_.52.0230a14:   安成侯嵩重表
T2103_.52.0230a15: 臣言。奉賜還詔。誨喩周備。伏尋之日欣踊無
T2103_.52.0230a16: 量。陛下爰發徳音光闡幽極。拓道義之門。演
T2103_.52.0230a17: 如來之奧。冥宗隱而復彰。玄扉掩而再敞。文
T2103_.52.0230a18: 外之旨可謂朗然幽燭矣。夫理玄者不可以
T2103_.52.0230a19: 言稱。事妙者固非常*辭之所讃。雖欲心仰
T2103_.52.0230a20: 詠亦罔知所盡。由臣愚鈍而猥蒙陛下褒飾
T2103_.52.0230a21: 之美。誠復欣戴殊眷實赧比。仰味微言研
T2103_.52.0230a22: 詠彌至。其爲蒙悟豈唯過半之益。但臣仍充
T2103_.52.0230a23: 外役。無由親承音旨。毎望雲遐慨實在罔極。
T2103_.52.0230a24: 不勝延係。謹以申聞。臣嵩言
T2103_.52.0230a25: 得表具一二。吾常近之才。加多事惛塞觸
T2103_.52.0230a26: 事面牆。不知道理。安在爲復。以卿好樂玄
T2103_.52.0230a27: 法。是以聊復孟浪以言之耳。而來喩過美益
T2103_.52.0230a28: 以不安
T2103_.52.0230a29:   析疑論唐沙門釋慧淨
T2103_.52.0230b01: 太子中舍辛諝。學該文史。誕傲自矜。心存道
T2103_.52.0230b02: 術。輕弄佛法。染翰著論詳略釋宗。時有對者。
T2103_.52.0230b03: 諝必碎之*于地。謂僧中之無人也。慧淨法師
T2103_.52.0230b04: 不勝其侮。乃裁論以擬之曰。披覽高論博究
T2103_.52.0230b05: 精微。旨贍文華驚心眩目。辯超炙輠理跨聯
T2103_.52.0230b06: 環。幽難勃以縱横。掞藻紛其駱驛。非夫哲士
T2103_.52.0230b07: 誰其溢心。瞻彼上人固難與對。輕持不敏寧
T2103_.52.0230b08: 酬客難來。論云。一音演説各隨類解。蠕動衆
T2103_.52.0230b09: 生皆有佛性。然則佛陀之與先覺語從俗異。
T2103_.52.0230b10: 智慧之與般若義本玄同。習智覺。若非勝因。
T2103_.52.0230b11: 念佛慧。豈登妙果。答曰。大哉斯擧也。深固幽
T2103_.52.0230b12: 遠理渉嫌疑。今當爲子略陳梗概。若乃問同
T2103_.52.0230b13: 答異。文郁郁於孔書。名一義乖。理明明於釋
T2103_.52.0230b14: 典。若名同不許義異。則問一不得答殊。此例
T2103_.52.0230b15: 既昇彼並自沒。如有未喩更爲提撕。夫以住
T2103_.52.0230b16: 無所住。萬善所以兼修。爲無不爲。一音所以
T2103_.52.0230b17: 齊應。豈止絶聖棄智抱一守雌冷然獨善義
T2103_.52.0230b18: 無兼濟。較言優劣其可倫乎。二宗既辯百難
T2103_.52.0230b19: 斯滯。論云。必彼此名言遂可分別。一音各解
T2103_.52.0230b20: 乃翫空談。答曰。誠如來旨。亦須分別。竊以。
T2103_.52.0230b21: 逍遙一也。鵬鷃不可齊乎九萬。榮枯同也。椿
T2103_.52.0230b22: 菌不可齊乎八千。而況爝火之侔日月。浸灌
T2103_.52.0230b23: 之方時雨。寧有分同明潤而遂均其曜澤哉。
T2103_.52.0230b24: 至若山毫一其小大。彭殤均其壽夭。莛楹
T2103_.52.0230b25: 亂其横竪。施厲混其姸蚩。斯由相待不定相
T2103_.52.0230b26: 奪可忘。莊生所以絶其有封。非謂未始無物。
T2103_.52.0230b27: 斯則以余分別攻子分別。子亡分別即余亡
T2103_.52.0230b28: 分別矣。君子劇談幸無虚論。一言易失駟馬
T2103_.52.0230b29: 難追。斯文誡矣。深可愼哉
T2103_.52.0230c01: 論云。諸行無常觸類縁起*復心有待資氣渉
T2103_.52.0230c02: 求。然則我淨受於熏修。慧定成於繕剋。答曰。
T2103_.52.0230c03: 無常者故吾去也。縁起者新吾來也。故吾去
T2103_.52.0230c04: 矣。吾豈常乎。新吾來矣。吾豈斷乎。新故相
T2103_.52.0230c05: 傳。假熏修以成淨。美惡更代。非繕剋而難功。
T2103_.52.0230c06: 是則生滅破於斷常。因果顯乎中觀。斯寔莊
T2103_.52.0230c07: 釋玄同東西理會。而吾子去彼取此。得無謬
T2103_.52.0230c08:
T2103_.52.0230c09: 云。續鳧截鶴庸詎眞如。草化蜂飛何居弱
T2103_.52.0230c10: 喪。答曰。夫自然者報分也。熏修者業理也。報
T2103_.52.0230c11: 分已定。二鳥無羨於短長。業理資縁。兩蟲有
T2103_.52.0230c12: 待而飛化。然則事像易疑沈冥難曉。幽求之
T2103_.52.0230c13: 淪惑罔息。至乃道圓四果尚昧衣珠。位隆
T2103_.52.0230c14: 十地猶昏羅縠。聖賢固其若此。而況庸庸者
T2103_.52.0230c15: 乎。自非鑒鏡三明雄飛七辯。安能妙契玄極
T2103_.52.0230c16: 敷究幽微。貧道藉以受業家門朋從是寄。希
T2103_.52.0230c17: 能擇善敢進芻蕘。如或鏗然願詳金牒。於是
T2103_.52.0230c18: 辛氏頂受斯文頓裂邪網疑前。周沙門姚道安
二教論已有成解但未
T2103_.52.0230c19: 見者謂
辛草創
有李遠問舍人者。曾讀斯論。意所未
T2103_.52.0230c20: 詳便以示沙門法琳請更廣其義類琳。乃答
T2103_.52.0230c21: 曰。蒙示辛氏與淨法師齊物論。大約兩問。詞
T2103_.52.0230c22: 旨宏贍理致幽絶。既開義府特曜文鋒。擧佛
T2103_.52.0230c23: 性平等之談。別群生各解之説。陳彼此之兩
T2103_.52.0230c24: 難。辯玄同之一門。非夫契彼寰中孰能振斯
T2103_.52.0230c25: 高論。美則美矣。疑頗疑焉。何者尋上皇朝徹。
T2103_.52.0230c26: 始流先覺之名。法王應物。爰標佛陀之號。智
T2103_.52.0230c27: 慧者蓋分別之小術。般若者乃無知之大宗。
T2103_.52.0230c28: 分別縁起。所以強稱先覺。無知性寂。於是假
T2103_.52.0230c29: 謂佛陀。分別既影於外有數。無知則於内無
T2103_.52.0231a01: 心。於外有數。分別之見不亡於内無心。誘引
T2103_.52.0231a02: 之功莫匱。甚秋毫之方巨岳。踰尺鷃之比大
T2103_.52.0231a03: 鵬。不可同年而語矣。莊生云。吾亡是非不亡
T2103_.52.0231a04: 彼此。庸詎然乎。所以小智不及大智。小年不
T2103_.52.0231a05: 及大年。惟彭祖之特聞。非衆人之所逮也。況
T2103_.52.0231a06: 三世之理不差二諦之門可驗。是以聖立因
T2103_.52.0231a07: 果。凡夫有得聖之期。道稱自然。學者無成道
T2103_.52.0231a08: 之望。從微至著。憑繕剋而方研。乘因趣果。藉
T2103_.52.0231a09: 薫修而始見。彼既知而故問。余亦述而略答。
T2103_.52.0231a10: 詳夫一音普被。弱喪由是同歸。四智廣覃。眞
T2103_.52.0231a11: 如以之自顯。自顯也者*惟微*惟彰。同歸也
T2103_.52.0231a12: 者孰來孰去。蓋知隨業受報。二鳥不嫌其短
T2103_.52.0231a13: 長。因濕致生。兩蟲無擇於飛化。不存待與無
T2103_.52.0231a14: 待。明即待之非待矣。請試論之。昔闞澤有言。
T2103_.52.0231a15: 孔老法天。諸天法佛。洪範九疇承天制用。上
T2103_.52.0231a16: 方十善奉佛慈風。若將孔老以匹聖尊。可謂
T2103_.52.0231a17: 子貢賢於仲尼跛鼈陵於駿驥。欲觀渤澥更
T2103_.52.0231a18: 保涓流。何異蔽目而視毛端。却行以求郢路。
T2103_.52.0231a19: 非所應也。非所應也
T2103_.52.0231a20: 且王導周顗宰輔之冠蓋。王濛謝尚人倫之
T2103_.52.0231a21: 羽儀。次則郗超王謐劉璆謝客等。並江左英
T2103_.52.0231a22: 彦七十餘人。皆學綜九流才映千古。咸言性
T2103_.52.0231a23: 靈眞要可以持身濟俗者。莫過*于釋氏之教。
T2103_.52.0231a24: 及宋文帝與何尚之王玄保等。亦有此談。如
T2103_.52.0231a25: 其宇内並遵斯要。吾當坐致太平矣。尚之又
T2103_.52.0231a26: 云。十善暢則人天興。五戒行則鬼畜絶。其實
T2103_.52.0231a27: 濟世之玄範。豈造次而可論乎。中舍學富才
T2103_.52.0231a28: 高文華理切。秦懸一字蜀挂千金。何以當茲
T2103_.52.0231a29: 奇麗也。不量管見輕陳鄙俚。敢此有酬。示麻
T2103_.52.0231b01: 續組耳。李舍人得琳重釋。渙然神解重疑頓
T2103_.52.0231b02: 消。仍以斯論廣*于視聽。故得二文雙顯。各
T2103_.52.0231b03: 其志乎
T2103_.52.0231b04: 廣弘明集卷第十八
T2103_.52.0231b05:
T2103_.52.0231b06:
T2103_.52.0231b07:
T2103_.52.0231b08: 廣弘明集卷第十九
T2103_.52.0231b09:   *大唐西明寺*沙門釋道宣*撰
T2103_.52.0231b10: 法義篇第四之二
T2103_.52.0231b11:   内典序 齊沈約 齊皇太子解講疏 
T2103_.52.0231b12: 約 齊竟陵王發講疏并頌 *沈約 齊竟
T2103_.52.0231b13: 陵王解講疏二首 *沈約 與荊州隱士劉
T2103_.52.0231b14: 虯書三首 齊竟陵王 請梁祖講金字
T2103_.52.0231b15: 波若啓并答往
反六首
 梁皇太子綱 述御講波若
T2103_.52.0231b16: 序 梁陸雲 叙御講波若義 梁蕭子顯
T2103_.52.0231b17: 謝御講波若竟啓 梁皇太子 内典
T2103_.52.0231b18: 沈約 奉齊司徒竟陵王教
T2103_.52.0231b19: 尚矣哉群生之始也。義隱三藏之外。事非二
T2103_.52.0231b20: 乘所窺。自並識逹同奔隨縁受業。人天異軌
T2103_.52.0231b21: &T037173;動殊貫。苦樂翻回愚智相襲。莫不宅火輪
T2103_.52.0231b22: 鶩擬焔飈遷。以寸陰之短晷。馳永劫之遙路。
T2103_.52.0231b23: 精靈起伏萬緒千名。如來發源恒品。蓋亦含
T2103_.52.0231b24: 生之一至於並首爭馳。斯固未或異也。至於
T2103_.52.0231b25: 覆簣無始之初成功短籌之末。塗遙業遠妙
T2103_.52.0231b26: 軫遐長。累明積慧靈覺獨曉。巨相四八照曜
T2103_.52.0231b27: 於大千。尊法二九苞籠乎無外。六度之業既
T2103_.52.0231b28: 深十力之功自遠。濟物以權降魔匪力。妙法
T2103_.52.0231b29: 輪轉甘露啓霏。舟輿六趣津梁五道。登四衢
T2103_.52.0231c01: 之長陌。由一乘之廣路。斯既事盈方等義
T2103_.52.0231c02: 滿神宮。逮于大權恊化對揚宗極。徇物兆
T2103_.52.0231c03: 於慈悲。亡身著于非已。行符四等道昇十
T2103_.52.0231c04: 地。若乃靈性特逹得自懷抱。神功妙力無待
T2103_.52.0231c05: 學成。孤策獨騖莫知所限。結習紛綸一隨理
T2103_.52.0231c06: 悟。又有捐情屏慮身心靡欲。厭生死之長勤。
T2103_.52.0231c07: 眷寂滅而投軫。遙然自得漏累煙銷。且津心
T2103_.52.0231c08: 適道功非一業。雖會理共源而萌情或異。是
T2103_.52.0231c09: 故高心邈行分路同趨。忘懷屏欲殊塗一致。
T2103_.52.0231c10: 或草礫身體投骸林澤。内亡形相外馴兕虎。
T2103_.52.0231c11: 或坐臥行立迹不違衆。禪業定門造次無爽。
T2103_.52.0231c12: 安忍與金石同固。戒行與寶珠等色。雖秋禽
T2103_.52.0231c13: 季至春鮪時登。而耿介長蔬。忡怛在念妙迹
T2103_.52.0231c14: 匪遐。神塗密邇有悟必通。由之斯至。故能
T2103_.52.0231c15: 藉智探虚乘心照理。區區懷抱融然靡執。倶
T2103_.52.0231c16: 處三界獨與神遊。包括四天卷舒萬劫。聞片
T2103_.52.0231c17: 義而陟道場。受一言而昇彼岸。長夜未開心
T2103_.52.0231c18: 關自曉。淹迴聖迹寢息神光。既負槖以從師。
T2103_.52.0231c19: 亦栖林以綜業。足蹈慧門學通龍藏。妙吼遐
T2103_.52.0231c20: 徹鸞音自遠。若夫叉跪運心期誠匪迹。而導
T2103_.52.0231c21: 逹神功照啓未悟。唱説之美義兼在斯。曁九
T2103_.52.0231c22: 土殊風八方舛俗。遊化所*苞事出弘奬。皆足
T2103_.52.0231c23: 以遷光淨域登儀寶地。並黜華剪飾破愛辭
T2103_.52.0231c24: 親。鼓枻無生之流。方軌俗表之路。固已千佛
T2103_.52.0231c25: 摩頂七住齊功。至夫清信士女植縁曠劫。雖
T2103_.52.0231c26: 復容服未改而戒徳内弘。瞻毘耶而聳轡。望
T2103_.52.0231c27: 波斯而迴軫駕四禪之眇眇。泛八解之悠悠。
T2103_.52.0231c28: 若乃十號尊崇三逹靡礙。雖法身非有而常
T2103_.52.0231c29: 住在躬。能仁權迹四門。既非悟道之始假滅
T2103_.52.0232a01: 雙樹。寧有薪盡之窮。而天人瞻慕彷彿興情。
T2103_.52.0232a02: 彫金範玉圖容寫状。靈儀炫日寶刹臨雲。或
T2103_.52.0232a03: 役鬼神之功。或資髓腦之力。製非人匠寶以
T2103_.52.0232a04: 合成。莫不龍章八采瓊華九色。至乃齒髮傳
T2103_.52.0232a05: 靈衣履遺證。聖迹彪炳日煥於閻浮。神光陸
T2103_.52.0232a06: 離星繁於淨域。若乃乘此直心推誠闇往。則
T2103_.52.0232a07: 半息可追一念斯至。感降參差雲霏霧委。此
T2103_.52.0232a08: 照被象譯輝映縑圖。夫秉牘書事其流已
T2103_.52.0232a09: 遠蓋所以彪著往迹煥述遐聲。雖篆籀異文胡
T2103_.52.0232a10: 殊則。至於協暢心靈抑揚訓義。固亦内外
T2103_.52.0232a11: 同規人神一揆。墳典丘索域中之史策。本起
T2103_.52.0232a12: 下生方外之紀傳。統而爲言未始或異也。而
T2103_.52.0232a13: 經記繁廣條流舛散。一事始末帙理卷分。或詞
T2103_.52.0232a14: 義離斷。或文字互出。甫渉後條已昧前覽。尋
T2103_.52.0232a15: 源討流未知攸適。雖精理瑩心止乎句偈。而
T2103_.52.0232a16: 初悟始學致惑者多。且中外群聖咸載訓典。
T2103_.52.0232a17: 雖教有殊門而理無異趣。故眞俗兩書遞相
T2103_.52.0232a18: 扶奬。孔發其端釋窮其致。撒網去綱仁惠斯
T2103_.52.0232a19: 在。變民遷俗宜以漸至。精麁抑引各有由然。
T2103_.52.0232a20: 是故曲辯情靈栖心妙典。伏膺空有之説。博
T2103_.52.0232a21: 綜兼忘之書。該括群流集成茲典。事以例分
T2103_.52.0232a22: 義隨理合。功約悟廣莫尚於斯。可以理求證
T2103_.52.0232a23: 成妙果。若乃載司南之車猶稱靡惑。服四照
T2103_.52.0232a24: 之草得用不迷。況乎六馬同鑣萬流共貫。日
T2103_.52.0232a25: 月經天方斯未已。河海帶地夫豈足云。蓋入
T2103_.52.0232a26: 道之筌蹄。群生有悟於此也
T2103_.52.0232a27:   南齊皇太子解講疏沈約
T2103_.52.0232a28: 皇太子。以建元四年四月十五日。集大乘望
T2103_.52.0232a29: 僧於玄圃園。安居寶池禁苑。皆充供具珍臺
T2103_.52.0232b01: 綺榭。施佛及僧。振玄音於六霄。暢微言於
T2103_.52.0232b02: 永劫。三逹宣其妙果。十住賛其祥縁。踐二
T2103_.52.0232b03: 氣而業*昇離九旬而功就。曁七月既望乃敬
T2103_.52.0232b04: 捨寶軀。爰及輿冕自纓以降凡九十九物。願
T2103_.52.0232b05: 以此力普被幽明。帝室有嵩華之固。蒼黔
T2103_.52.0232b06: 仁壽之福。若有淪形苦海。得隨理悟。墜體&T037173;
T2103_.52.0232b07: 塗不遠斯復。十方三世咸證伊言。茲誓或
T2103_.52.0232b08: 無取正覺
T2103_.52.0232b09:   齊竟陵王發講疏并頌*沈約
T2103_.52.0232b10: 大矣哉妙覺之爲妙也。無相非色空不可極。
T2103_.52.0232b11: 而立言垂訓以汲引爲方。慈波慧水雖可漑。
T2103_.52.0232b12: 而莫知其源者也。靈篇寶籍遠採龍藏。蓋無
T2103_.52.0232b13: 得而言焉。至于義指天山之表文隱交河之
T2103_.52.0232b14: 外。又非斷籌所能算也。逮于祇樹菴園之妙
T2103_.52.0232b15: 吼四諦一乘之正説。重譯而通中土。莫不恒
T2103_.52.0232b16: 沙之一焉。而詞源海廣理塗雲奧。雖字流附
T2103_.52.0232b17: 響萬軫同趣分條散葉離文析句。未或&T019598;
T2103_.52.0232b18: 其萬一也。竟陵王殿下。神超上地道冠生知。
T2103_.52.0232b19: 樹寶業於冥津。凝正解於冲念。若夫方等之
T2103_.52.0232b20: 靈邃甘露之深玄。莫有不遊其塗而啓其室
T2103_.52.0232b21: 也。祕藏之被東國者靡不必集。皆繕以寶縑
T2103_.52.0232b22: 文以麗篆。凝光瓊笥炫采瑤縢。思欲敷振微
T2103_.52.0232b23: 言昭感未悟。乃以永明元年二月八日。置講
T2103_.52.0232b24: 席於上邸。集名僧於帝畿。皆深辨眞俗洞測
T2103_.52.0232b25: 名相。分微靡滯臨疑若曉。同集於邸内之法
T2103_.52.0232b26: 雲精廬。演玄音于六宵。啓法門於千載。濟濟
T2103_.52.0232b27: 乎實曠代之盛事也。自法主*以降曁于聽
T2103_.52.0232b28: 僧。條載如左。以記其事焉。乃作頌曰
T2103_.52.0232b29: 十號神寂。三逹空玄。迹由聖隱。教以慈宣。
T2103_.52.0232c01: 葐蒀緒法。昭哲遺筌。標聲妙住。騰華寶蓮。
T2103_.52.0232c02: 文摛龍藏。義溢中天。惟王禀照。道冠増&MT01805;
T2103_.52.0232c03: 羅寶幄。雲開梵筵。思馳春馬。理析秋蝉。靈
T2103_.52.0232c04: 徇采。正水興漣。乘茲上果。永導芳縁
T2103_.52.0232c05:   竟陵王解講疏一首*沈約
T2103_.52.0232c06: 夫憑形輝化必由委氣之塗。因方導理必同
T2103_.52.0232c07: 肖天之質。是以表靈邃瑞。誕聖王宮。駐采辰
T2103_.52.0232c08: 緯。停華日月。故能積慈成聖累妙成空。坦
T2103_.52.0232c09: 昭路於道場。拔迷根於苦岸。弟子蕭子良。
T2103_.52.0232c10: 慮煩襟棲情正業。肅萃僧英敬敷慧典。密
T2103_.52.0232c11: 藏奧文雲開雨散。今魄首丹逵日弦上朔。
T2103_.52.0232c12: 歩凝想空明屬念。雖神迹稍緬而遺塵在茲。
T2103_.52.0232c13: 乃飾筵藻殿張帷盛邸。絜誠祇事建斯寶集。
T2103_.52.0232c14: 蘭泉波涌芳藹雲迴。祕理探微玄貺悠邈。宗
T2103_.52.0232c15: 條既擧窮功允就。論堂卷坐義鼓停音。乘此
T2103_.52.0232c16: 芳縁將*昇上住。十方三世有證無爽
T2103_.52.0232c17:   又竟陵王解講疏一首
T2103_.52.0232c18: 夫妙極衆象。湛思必通。理冠群方。有感斯
T2103_.52.0232c19: 應。自鸞音輟唱圓光寢輝。委華之相不傳。踊
T2103_.52.0232c20: 地之符已遠。片言入道。事難於造次。一悟
T2103_.52.0232c21: 階空。効隔於俄頃。若非積毫成仞累爝爲明。
T2103_.52.0232c22: 無以方軌慧門維舟法岸。弟子是用夕惕載
T2103_.52.0232c23: 懷。惟日不足者也。故敬集名僧夤敷奧籍。
T2103_.52.0232c24: 振微起滯輪動雲迴。月殷含呂魄弦上日。甘
T2103_.52.0232c25: 露既窮輟言寶座。卷文罷席衣屣相趣。仰惟
T2103_.52.0232c26: 先后禀靈娥徳協景軒度。道載華岳化洽汾
T2103_.52.0232c27: 陰。早棄蘭宮夙違椒掖。千乘不追萬鍾靡及。
T2103_.52.0232c28: 終天之慕不續於短年。欲報之誠*思隆於
T2103_.52.0232c29: 永劫。敬捨軀服以充供施。藉此幽通控情妙
T2103_.52.0233a01: 覺。仰願聖靈速登寶位。越四天之表。記十
T2103_.52.0233a02: 號之尊。惟茲三世咸證於此。敢誓丹衷庶符
T2103_.52.0233a03: 皎日
T2103_.52.0233a04:   與荊州隱士劉虯書
T2103_.52.0233a05:   齊文宣公蕭子良
T2103_.52.0233a06: 劉虯初爲富陽令。後爲南郡丞。頃之自
T2103_.52.0233a07: 免。始事拂衣。時年三十二。論者比漢疏邴
T2103_.52.0233a08: 焉。遂辟穀却粒。餌朮衣麻。布衣草屩茅室
T2103_.52.0233a09: 土帳。禮誦長齋六時不闕。世諦典籍不復
T2103_.52.0233a10: 修綜。碁書小藝一切屏絶。惟研精佛理。述
T2103_.52.0233a11: 善不受報。頓悟成佛義。當時莫能屈。注法
T2103_.52.0233a12: 華等經。講涅槃大小品等。齊建元初。詔徴
T2103_.52.0233a13: 通直散騎侍郎。不就。文宣深妙法。以
T2103_.52.0233a14: 虯精於釋理。要其東下與虯書曰。玉燭登
T2103_.52.0233a15: 年金商在律。炎涼始貿動靜惟安。勤味道
T2103_.52.0233a16: 腴幸遵雅尚。豈不樂哉。僕誠幸甚。百姓一
T2103_.52.0233a17: 心衆生不疾。比屋可封。將又何求。但良書
T2103_.52.0233a18: 獨擁善談無析。願言之。子實痗我心。所
T2103_.52.0233a19: 以不遠千里尺書道意。自淳清既辨澆
T2103_.52.0233a20: 代襲。隱顯之術參差。默語之途紛互。或飾
T2103_.52.0233a21: 智以驚愚。或激清以忤俗。或穢己以闇
T2103_.52.0233a22: 通。或謬歌以明道。屠羊駔馬未足燐其堅。
T2103_.52.0233a23: 陽狂如愚豈能緇其白。官楚蕃魏。人外之
T2103_.52.0233a24: 氣逾邈。入漢遊梁。區中之韻彌少。及攉其
T2103_.52.0233a25: 輕重品其得失。則淵懷洞賞。寧或符之。僕
T2103_.52.0233a26: 夙養衿長慕出概。迹塵珪組心逸江
T2103_.52.0233a27: 湖。未面自親聞風如舊。而迴駕之念徒軫。
T2103_.52.0233a28: 門之禮無階。固已佇軸深衷。傾筐遐路
T2103_.52.0233a29: 者矣。君矯然獨遠。確乎難拔。素志與白雲
T2103_.52.0233b01: 同悠。高情與青松共爽。宣習質文。緇林枯
T2103_.52.0233b02: 而重&T041396;。昭辨空有。連河壅而復滔。所謂忘
T2103_.52.0233b03: 言之人可論天人之際。豈能鳳擧鶴翻有
T2103_.52.0233b04: 心儀萃。高踰愛海比策禪衢。沾濠射之冥
T2103_.52.0233b05: 遊。屈祇鷲之法侶。闡三乘於窮子。發二諦
T2103_.52.0233b06: 於困蒙。有是因也。何有暢歟。今皇風具穆
T2103_.52.0233b07: 至道弘被。四海不溢五嶽無塵。膠序肇修
T2103_.52.0233b08: 經法敷廣。人賤璣璜家習禮讓。樵蘇以時
T2103_.52.0233b09: 郊林全鬱。罿網有節鱗羽偕翔。至於曾山
T2103_.52.0233b10: 絶澗環帶畿畎。膏田沃野亘望無躔。信可
T2103_.52.0233b11: 以招往隱倫栖集勝寄。故文擧築室治城
T2103_.52.0233b12: 之阿。次宗植援西山之趾。葛洪考磬於海
T2103_.52.0233b13: 岫。釋遠肥遁於鍾幽。毎踐其遺蹤輒深九
T2103_.52.0233b14: 原之歎。若高歩可迂復何懷乎四子。昔宣
T2103_.52.0233b15: 尼之見伯雪。師利之往維摩。豈不知相忘之
T2103_.52.0233b16: 道哉。諒有以也。未叙之間爲道自愛。一二
T2103_.52.0233b17: 陵琚之口具王元長之辭也
T2103_.52.0233b18: 王又與南郡太守劉景&MT02247;曰。去冬因君
T2103_.52.0233b19: 與劉居士書。今春得其返文。辭趣翩翩足有
T2103_.52.0233b20: 才藻。實子雲之筆札。元瑜之書記。申復咨
T2103_.52.0233b21: 嗟彌用欽想。此子含眞抱璞比調雲霞。背俗
T2103_.52.0233b22: 居幽寓歡林漵。養志南荊。可與卞寶爭價。韜
T2103_.52.0233b23: 楚服。固同隋照共明。雖顏段之栖遲偃仰
T2103_.52.0233b24: 楊鄭之寂寞恬惔。取之若人。信可同日而語
T2103_.52.0233b25: 矣。且道性天悠禪心自謐。敦悦九部研味三
T2103_.52.0233b26: 乘。在家菩薩行之而不艱。白衣居士即之而
T2103_.52.0233b27: 方易。誓將燭昏霾於慧炬。拯淪溺於法橋。
T2103_.52.0233b28: 扇靈崿之留風。鏡貞林之絶影。僕栖尚既同
T2103_.52.0233b29: 情契彌至。而悠悠京苑間以江山。假復神通
T2103_.52.0233b30: 遠邇冥交。曉曙譸得寫析深衿。辨明幽旨。
T2103_.52.0233c01: 迹生滅之中談。究眞俗之諦義。故重有別書。
T2103_.52.0233c02: 招來畿邑君問道之次。具爲敦請。此蘭山
T2103_.52.0233c03: 桂水既足逍遙。儒侶玄宗復多朋往。非以一
T2103_.52.0233c04: 爵相加。豈其旌蒲爲分。直闇投誠素。庶必
T2103_.52.0233c05: 能玄了。脱倏爾來儀想。時加資遣也
T2103_.52.0233c06: 又使虯郷人吏部郎庾杲之致書喩旨曰。司
T2103_.52.0233c07: 徒竟陵王懋於神者。言象所絶。接乎事者遠
T2103_.52.0233c08: 近所宗。鍾石非禮樂之本。纓褐豈朝野之謂。
T2103_.52.0233c09: 想闇投之懷不以形骸爲阻。一日通籍梁邸
T2103_.52.0233c10: 親奉話言。夢想清顏爲歳已積。以丈人非羔
T2103_.52.0233c11: 雁所榮。故息蒲帛之典勝。寄冥通諒有風期
T2103_.52.0233c12: 之遲。君王卜居郊郭縈帶川阜。顯不徇功晦
T2103_.52.0233c13: 不標迹。從容人野之間。以窮二者之致。且弘
T2103_.52.0233c14: 護爲心廣敷眞俗。思聞繋表共剖衆妙。式莚
T2103_.52.0233c15: 山阿虚館川涘。實望賁然少酬側遲。昔東平
T2103_.52.0233c16: 樂善。旌君大於東閤。哲王愛素。致吾子於
T2103_.52.0233c17: 西山。豈不盛歟。百齡飄驟凝滯自物。千載一
T2103_.52.0233c18: 期爲仁由己。且凌雪戒。途非滅跡之効。鴻
T2103_.52.0233c19: 鍾在御。豈銷聲之道。已標異人之跡。故有
T2103_.52.0233c20: 同物之勞。豈山水無情。應之以會愛*閑在
T2103_.52.0233c21: 我。觸地蕭條。衡岳何親。鍾山何薄。想弘思有
T2103_.52.0233c22: 在不俟繁言
T2103_.52.0233c23: 虯内固已決。非復外物所動。建武初。徴爲
T2103_.52.0233c24: 國子博士。二年冬疾甚迻在江州。白雲徘徊
T2103_.52.0233c25: 似入櫩戸。有異香氣空中磬聲因卒。年六十。
T2103_.52.0233c26: 弟子等若喪父而無服。道俗赴葬者數百人。
T2103_.52.0233c27: 餘論爲集。二十四卷。梁大通三年。諸子稽於
T2103_.52.0233c28: 諡法。高人庾詵曰。道徳博聞曰文。可進之
T2103_.52.0233c29: 諡也。陳寔曰。文爲世範行爲士則。迺諡曰文
T2103_.52.0234a01: 範先生。南郡太守任彦昇曰。余與先生雖年
T2103_.52.0234a02: 世相接。而荊呉數千。未嘗膝行下風禀承餘
T2103_.52.0234a03: 論。豈直發憤當年。固亦恨深終古。然叔夜之
T2103_.52.0234a04: 叙黔婁。韓卓之慕巨仲。未必接光塵承風
T2103_.52.0234a05: 采。正復希向遠理。長想千載。然其人自高。假
T2103_.52.0234a06: 使横經擁帚日夜掃門。會不覩千刃之一
T2103_.52.0234a07: 咫萬頃之涓澮。終於對面萬古莫能及門。故
T2103_.52.0234a08: 以此弭千載之恨。幽貞子虞孝敬曰。其子之
T2103_.52.0234a09: 逹。仕梁太常。與余善。求其先人遺書。次以
T2103_.52.0234a10: 爲傳云
T2103_.52.0234a11:   請御講啓并勅
皇太子綱
T2103_.52.0234a12: 臣網臣綸臣紀言。臣聞紫宮麗天著明玄象。
T2103_.52.0234a13: 軒臺在岳逖聽良書。是以道彌隆而禮愈縟。
T2103_.52.0234a14: 徳彌溥而事愈泰。此蓋彰至治之尊。牧生民
T2103_.52.0234a15: 之本也。伏以大光嚴殿。侔神垂則*冲天開
T2103_.52.0234a16: 宇。功深大壯事協文明。儀辰建極。切*雲啓
T2103_.52.0234a17: 構。照燭三光含超百堵。咸謂心華所表。復非
T2103_.52.0234a18: 良匠之力。神通所現。不藉子來而成。實唯淨
T2103_.52.0234a19: 國固絶薫落之禮。高邁釋宮理無鹿鳴之宴。
T2103_.52.0234a20: 竊惟妙勝之堂。本師於茲佛吼。摩尼之殿。如
T2103_.52.0234a21: 亦闡法音。伏希躬降睟容施灑甘露。油然
T2103_.52.0234a22: 慧雲霈然慈雨。光斯盛業導彼蒼生。履天居
T2103_.52.0234a23: 而説無相同眞也。建佛事而被率土化俗也。
T2103_.52.0234a24: 同眞化俗。至矣哉。一擧而二美顯。豈不大
T2103_.52.0234a25: 乎。與彼鈃山之上傅巖之下西都鳳凰
T2103_.52.0234a26: 陽鸑鷟。安足同日而語哉。敢露丹愚伏待矜
T2103_.52.0234a27: 遂。輕干聽覽。流汗戰讋。謹啓
T2103_.52.0234a28: 省啓。欲須吾講具汝等意。書云一日二
T2103_.52.0234a29: 萬機。今復過之。年耆根熟氣力衰耗。荷此黼
T2103_.52.0234b01: 扆有踰重負。日中或得一食。或不得食。周旦
T2103_.52.0234b02: 吐握未足爲勞。楚君旰食方今非切。未明求
T2103_.52.0234b03: 衣聿來弗休。晝勞夜思精華已竭。數術多事
T2103_.52.0234b04: 未獲垂拱。兼國務靡寄豈得坐談。須道行民
T2103_.52.0234b05: 安乃當議耳。越勅
T2103_.52.0234b06:   啓請御講*并勅
T2103_.52.0234b07: 臣綱臣綸臣紀言。一日輕敢上聞。願垂法
T2103_.52.0234b08: 雨。天鑒凝遠未蒙降遂。預均藥木誠同器水。
T2103_.52.0234b09: 徒美春華還憐秋藿。伏惟
T2103_.52.0234b10: 陛下。徳冠受圖道隆言契。四三六五不能喩。
T2103_.52.0234b11: 十堯九舜無以方。而秋風動條。尚興未息之
T2103_.52.0234b12: 念。一物失所。猶起納隍之仁。方留衢室之情。
T2103_.52.0234b13: 未議石渠之講。竊以神通所現一念萬機。大
T2103_.52.0234b14: 權所行應時三密。猶處禪寂影現十方。一起
T2103_.52.0234b15: 道場已爲八會。豈與吹律之后均熊湘之勞。
T2103_.52.0234b16: 鑄鼎之君切風雨之務。伏願以平等慧行如
T2103_.52.0234b17: 來慈。爲度蒼生降希有事。使朝滿一乘情皆
T2103_.52.0234b18: 十善。智珠法炬人人並持。四忍五明家家可
T2103_.52.0234b19: 望。謹冐天威重以聞啓。翹誠注仰伏希允
T2103_.52.0234b20: 遂。使北冀無山。豈自高於曩日。南陽迴景。不
T2103_.52.0234b21: 獨隔於當今。謹啓
T2103_.52.0234b22: 省重啓。猶欲須吾講説具汝
T2103_.52.0234b23: 所懷。亦不異前答。縁邊未入國度多乏。如是
T2103_.52.0234b24: 等事恒須經討。其餘繁碎非可具言。率土未
T2103_.52.0234b25: 寧。菜食者衆兼欵附相繼。賞與未周。怨望者
T2103_.52.0234b26: 多懷音者少。漢世渾并賈誼亦且流慟。魏室
T2103_.52.0234b27: 無虞楊阜猶云可悲。況今爪牙腹心不二之
T2103_.52.0234b28: 臣。又論道帷幄之士。四聰不開八逹路擁。王
T2103_.52.0234b29: 侯雖多維城靡寄。晝厲夕惕如履霜刃。以朽
T2103_.52.0234c01: 索馭六馬。豈足爲喩。詩不云乎。知我者謂我
T2103_.52.0234c02: 心憂。不知我者謂我何求。方今信非談曰汝
T2103_.52.0234c03: 等必欲爾者自可令諸僧於重雲中道義也。
T2103_.52.0234c04: 越勅
T2103_.52.0234c05:   *又*啓請御講*并勅
T2103_.52.0234c06: 臣綱臣綸臣紀言。敢藉寵靈頻干聽覽。再降
T2103_.52.0234c07: 神旨未垂臨燭。伏以皇政廣覃天覆悠遠。海
T2103_.52.0234c08: 河夷宴日月貞明。洛水有稱蕃之胡。藁街有
T2103_.52.0234c09: 歸命之虜。奉弋已戢秋塵不飛。槐棘均多士
T2103_.52.0234c10: 之詩。貂璫有得賢之頌。聖徳*冲謙劬勞日
T2103_.52.0234c11: 昃。猶以時多禹歎物未堯心。百辟慚惶群司
T2103_.52.0234c12: 聳蕩。臣等或三善靡聞。或一官不効。嗜鮑逢
T2103_.52.0234c13: 宰相之誚。學儉得參軍之譏。而自以結根天
T2103_.52.0234c14: 苑竊高前載。是以匪懼塵黷復敢上聞。伏願
T2103_.52.0234c15: 樂説大慈特垂矜許。放光動地。不以法妨俗。
T2103_.52.0234c16: 隨機逗藥。不以人廢言。俾茲含生凡厥率土。
T2103_.52.0234c17: 心花成樹共轉六塵。鏡裏得珠倶開三障。於
T2103_.52.0234c18: 其誠願孰不幸甚。累冐宸嚴倍増戰息。謹
T2103_.52.0234c19:
T2103_.52.0234c20: 省汝等啓復具所懷。汝等未逹稼穡之艱難。
T2103_.52.0234c21: 安知天下之負重。庸主少君所以繼踵顛覆。
T2103_.52.0234c22: 皆由安不思危。況復未安者耶。殷鑑不遠在
T2103_.52.0234c23: 於前代。吾今所行雖異曩日。但知講説不憂
T2103_.52.0234c24: 國事。則與彼人異術同亡。易言。其亡繋于苞
T2103_.52.0234c25: 桑。斯則乾乾夕惕僅而後免。汝等思之。一
T2103_.52.0234c26: 二具如前勅。越勅
T2103_.52.0234c27:   *謝上降爲開講啓
T2103_.52.0234c28: 臣綱啓。舍人徐儼奉宣
T2103_.52.0234c29: 勅旨。無礙大慈不違本誓。來歳正月開説三
T2103_.52.0235a01: 慧經。伏奉中詔身心喜躍。飢蒙王膳比此未
T2103_.52.0235a02: 踰。貧獲寶珠方斯非譬。伏以元正慶流大裘
T2103_.52.0235a03: 禮畢。慧雲續潤法雨仍垂。出世洪恩與陽春
T2103_.52.0235a04: 而布澤。俾茲含生隨藥木而増長。歡同萬國
T2103_.52.0235a05: 福浹九圍。豈直愚臣得未曾有。謹宣令勅馳
T2103_.52.0235a06: 報綸紀。具爾相趣無辭上謝。謹啓
T2103_.52.0235a07:   啓奉請上開講并勅
T2103_.52.0235a08: 臣綱言。竊以眞如無説非筌不悟極果不應
T2103_.52.0235a09: 注仰斯通。故器有水縁。方見圓羲之影。藥
T2103_.52.0235a10: 含長性。得墜慧雲之慈。伏惟陛下玉鏡宸居
T2103_.52.0235a11: 金輪馭世。應跡有爲俯存利物。不違本誓開
T2103_.52.0235a12: 導愚蒙。驅十方於大乘。運萬國於仁壽。豈止
T2103_.52.0235a13: 治斤田粟功侔造化。疏江決河削成天下。智
T2103_.52.0235a14: 高九舜明出十堯。頻徙鑾蹕降甘露雨。天人
T2103_.52.0235a15: 舞蹈含生利益。是以背流知反迷岸識歸。臣
T2103_.52.0235a16: 自叨預趨聞渇仰無厭。一日冐陳丹欵。伏希
T2103_.52.0235a17: 復轉法輪。未迴聽卑之恩。尚絶愚臣之願。
T2103_.52.0235a18: 慺慺寸志重敢披祈。伏願特降一音曲矜三
T2103_.52.0235a19: 請。被微言於王舍。集妙義於寶坊。聖心等視
T2103_.52.0235a20: 蒼生猶如一子。遂臣之請即是普被無邊。如
T2103_.52.0235a21: 蒙允許衆望亦足。兩肩荷負豈敢爲喩。不任
T2103_.52.0235a22: 下願。謹啓事以聞。謹啓
T2103_.52.0235a23: 省啓。具汝所懷。法事既善豈不欣然。吾内
T2103_.52.0235a24: 外衆縁憂勞紛總食息無暇。廢事論道是所
T2103_.52.0235a25: 未遑。汝所爲未體國也。越勅
T2103_.52.0235a26:   啓謝上降爲開
T2103_.52.0235a27: 臣綱啓。臣丹願懇誠屢冐宸扆實。希降甘露
T2103_.52.0235a28: 雨普被三千。天聽孔邈未垂鑒遂。旱苗傾潤
T2103_.52.0235a29: 豈比自怜。暍鳥思林寧方渇仰。近因大僧正
T2103_.52.0235b01: 慧令伏敢重祈。降逮勅旨垂許來歳二月開
T2103_.52.0235b02: 金字波若經題。殊特之恩曲應愚請。稽拜恭
T2103_.52.0235b03: 聞不勝喜躍。身心悦樂如觸慈光。手足蹈舞
T2103_.52.0235b04: 義非餘習。伏以香城。妙説實仰神文。潤方雲
T2103_.52.0235b05: 雨明踰日月。能使迷途識正大夢均朝。梵志
T2103_.52.0235b06: 懼來天魔遙禮。提桓所聽而今得聞。波崙所
T2103_.52.0235b07: 求希世復出。其爲利益深廣無邊。九圍獲悟
T2103_.52.0235b08: 十方蒙曉。雖復識起初流心窮後念。方當共
T2103_.52.0235b09: 捐五蓋倶照一空。巍巍蕩蕩難得爲喩。臣仍
T2103_.52.0235b10: 屈慧令續宣此典。大乘普導寔由聖慈。伏筆
T2103_.52.0235b11: 罄言寧宣載荷。不任下情。謹啓事謝聞。謹啓」
T2103_.52.0235b12:   御講波若經序一
T2103_.52.0235b13: 夫理臻畢竟而照盡空寂。入三門而了觀。導
T2103_.52.0235b14: 五濁而超津。譬茲烈炎遠衆邪而不觸。如彼
T2103_.52.0235b15: 出日示一相以趨道。自羅閲闡其玄言香
T2103_.52.0235b16: 弘其妙説。彌勒表字於圓光。帝釋念善於明
T2103_.52.0235b17: 咒。受持讀誦神力折於猛風。恭敬尊重福利
T2103_.52.0235b18: 踰於寶塔。蓋衆聖之圓極而萬法之本源也。
T2103_.52.0235b19: 皇帝眞智自己大慈應物。送迎日月緯絡天
T2103_.52.0235b20: 地。鎭三季之澆風。緝五際之頽俗。出臨衢室
T2103_.52.0235b21: 退事齋居。非以黄屋爲尊。毎以蒼生爲念。徳
T2103_.52.0235b22: 遍區宇。未足顯於至仁。理絶名言。更殷勤於
T2103_.52.0235b23: 密説。昔慧燈隱耀法藏分流。二乘踳馳五
T2103_.52.0235b24: 部乖謬。訶黎狹劣。徒仰黒月之光。毘曇
T2103_.52.0235b25: 滯。未見沈珠之寶。自聖皇應期探盡幾妙。決
T2103_.52.0235b26: 散群迷摧伏異學。極天宮之浩博。窮龍殿之
T2103_.52.0235b27: 祕深。於是大發菩提深弘波若。永斷煩惑同
T2103_.52.0235b28: 歸清淨。潤甘露於群生。轉法輪而不息。上以
T2103_.52.0235b29: 天監十一年注釋大品。自茲*以來躬事講説。
T2103_.52.0235c01: 重以所明三慧最爲奧遠。迺區出一品別立
T2103_.52.0235c02: 經卷。亦由觀音力重特顯普門之章登住行
T2103_.52.0235c03: 深。迺出華嚴之品。故以撮擧機要昭悟新學
T2103_.52.0235c04: 者焉。大僧正慧令。蓋法門之上首。亦總持之
T2103_.52.0235c05: 神足。願等須提之問。遂同迦葉之請。迺啓請
T2103_.52.0235c06: 御講説斯經。有詔許焉。爰以大同七年三月
T2103_.52.0235c07: 十二日。講金字波若波羅蜜三慧經於華林園
T2103_.52.0235c08: 之重雲殿。華林園者。蓋江左以來後庭遊宴
T2103_.52.0235c09: 之所也。自晋迄齊年將二百世。屬威夷主多
T2103_.52.0235c10: 僣。舞堂鍾肆等。阿房之舊基。酒池肉林
T2103_.52.0235c11: 同朝歌之。故所自至人御宇。屏棄聲色。歸傾
T2103_.52.0235c12: 宮之美女。共靈囿於庶人。重以華園毀折。
T2103_.52.0235c13: 悟一切之無常。寶臺假合資十力而方固。捨
T2103_.52.0235c14: 茲天苑爰建道場。莊嚴法事招集僧侶。肅肅
T2103_.52.0235c15: 神宇。結翠巘之陰。峨峨重閣。臨丹雉之上。廣
T2103_.52.0235c16: 博光明。有邁菴羅之地。身心安樂。寔符歡喜
T2103_.52.0235c17: 之園。于時三春屆節萬物舒榮。風日依遲不
T2103_.52.0235c18: 寒不暑。瑞華寶樹照曜七重。玉底金池淪漪
T2103_.52.0235c19: 八徳。洞啓高門雲集大衆。趨法席以沸諠。聽
T2103_.52.0235c20: 鳴鐘而寂靜。皇太子智均悉逹徳邁曇摩。捨
T2103_.52.0235c21: 三殿之俗娯。延二座以問道。宣成王及王侯
T2103_.52.0235c22: 宗室等亦咸發深心。並修淨行。薫戒香以調
T2103_.52.0235c23: 善。服染衣而就列。廕映蝉冕委蛇冠帶。排金
T2103_.52.0235c24: 門登玉階者濟濟成群。既而警蹕北趨棨戟
T2103_.52.0235c25: 東轉。門揚清梵傍吐香煙。被淨居之服。昇
T2103_.52.0235c26: 須彌之座。八種妙聲發言無滯。十方竦聽隨
T2103_.52.0235c27: 類得解。甚深之義在挹注而難竭。樂説之辯
T2103_.52.0235c28: 既往復而彌新。至如宿學耆僧。亟淪偏。執專
T2103_.52.0235c29: 扶數輪。未了經文。變小意以稱量。仰大尊
T2103_.52.0236a01: 而發問。於是操持慧刃解除疑網。示之迷方
T2103_.52.0236a02: 歸以正轍。莫不渙然氷釋欣然頂戴。若蓮華
T2103_.52.0236a03: 之漸開。譬月初而増長。凡聽衆自皇太子王
T2103_.52.0236a04: 侯宗室外戚。及尚書令何敬容百辟卿士虜
T2103_.52.0236a05: 使主崔長謙使副陽休之及外域雜使一千三
T2103_.52.0236a06: 百六十人。皆路逾九驛途遙萬里。仰皇化以
T2103_.52.0236a07: 載馳。聞天華而踊躍頭面伸其盡禮。讃歎從
T2103_.52.0236a08: 其下陳。又別請義學僧一千人於同泰寺。夜
T2103_.52.0236a09: 覆制義。並名擅龍象智曉江河。傳習譬於瀉
T2103_.52.0236a10: 瓶。諷誦同於疾雨。沙門釋法隆。年將百歳。學
T2103_.52.0236a11: 周三藏識洞八禪。説法度人顯名於關塞之
T2103_.52.0236a12: 北。聞中國應講摩訶波若經。故自遠而至。時
T2103_.52.0236a13: 僧正慧令猶未啓講。京師道俗亦不知御應
T2103_.52.0236a14: 講也。至發講之日。又有外國僧衆。不可勝數。
T2103_.52.0236a15: 並衆所不識。同集法座。故知放光遍照地神
T2103_.52.0236a16: 唱告。豈勞馳象之使。冥符信鼓之期。會稽
T2103_.52.0236a17: 鄮縣阿育王寺釋法顯。修習苦行志求慧解。
T2103_.52.0236a18: 既等鬱多之思惟。亦同波崙之懇到。迺於
T2103_.52.0236a19: 講所自陳願力。刺血灑地用表至誠。昔剜體
T2103_.52.0236a20: 供養析骨書寫。歸依正法匪悋身命。以今
T2103_.52.0236a21: 望古信非虚説。凡講二十三日。自開講迄於
T2103_.52.0236a22: 解座。日設遍供普施京師。文武侍衞並加班
T2103_.52.0236a23: 賚。上光宅天下四十餘年。躬務儉約體安菲
T2103_.52.0236a24: 素。常御小殿裁庇風雨。所居幄座僅於容膝。
T2103_.52.0236a25: 外絶三驅之禮。内屏千鍾之宴。膳夫所掌歳
T2103_.52.0236a26: 撤萬金。掖庭之費年減巨億。兼以博收地利
T2103_.52.0236a27: 同入珍於撓海。盈息泉府譬無盡於龍金。故
T2103_.52.0236a28: 能不勞人力無損國度。財法兼施周流不竭。
T2103_.52.0236a29: 是講也。靈異雜沓不可思議。一則宮中佛像
T2103_.52.0236b01: 悉放光明。二則大地震動備諸踊沒。三則夜
T2103_.52.0236b02: 必澍雨朝則晴霽。淑氣妍華埃塵不起。四則
T2103_.52.0236b03: 楗椎既鳴講筵將合。重肩絓轂填溢四門。而
T2103_.52.0236b04: 人馬調和不相驚擾。五則所施法席止坐萬
T2103_.52.0236b05: 人。而恒沙大衆更無迫迮。六則四部曠遠咸
T2103_.52.0236b06: 聞妙説。軒檻之外聽受益明。七則淨供遍設
T2103_.52.0236b07: 厨匪宿辯。妙食應時百味盈溢。八則氛氳
T2103_.52.0236b08: 異香從風滿觸。九則鏗鏘雅樂自然發響。十
T2103_.52.0236b09: 則同聲讃善遍於虚空。斯蓋先佛證見諸天
T2103_.52.0236b10: 應感。超踊寶於昔靈邁雨華於往瑞。是時率
T2103_.52.0236b11: 土藻抃含靈慶悦。願預福田爭事喜捨。上皆
T2103_.52.0236b12: 區其心迹爲發大願。竊以一句奉持尚生衆
T2103_.52.0236b13: 善。二字經耳猶階勝報。況廣運大乘遍揚正
T2103_.52.0236b14: 法。等發慧根同趣妙果。方當祕諸寶函傳彼
T2103_.52.0236b15: 金字。亘萬劫以光明。彌大千而利益。盛矣哉。
T2103_.52.0236b16: 信無徳而稱也。小臣預在講筵。職參史載。謹
T2103_.52.0236b17: 録時事以立。今序
T2103_.52.0236b18: 御出同泰寺講。金字般若經義疏并問答
T2103_.52.0236b19: 第一
T2103_.52.0236b20:   第一日二月二
十六
  發般若經題六人
論義
T2103_.52.0236b21:   御講金字摩訶般若波羅蜜經序
T2103_.52.0236b22: 侍中國子祭酒臣蕭子顯
T2103_.52.0236b23: 羲迺神。八象所以成列。周文克聖。六虚
T2103_.52.0236b24: 所以廣陳。蓋導俗之偏典。非通方之大訓。
T2103_.52.0236b25: 至如漢明自講局以儒術。簡文談疏復謝專
T2103_.52.0236b26: 經。猶靈若之觀井甃。雲夢之在胸中也
T2103_.52.0236b27: 皇帝體至道而揚盛烈。亶聰明而作元后。十
T2103_.52.0236b28: 地斯在俯應人王。八福是生允歸世主。玄覽
T2103_.52.0236b29: 無際眇塵劫之初。寂照所通該宇合之外。屈
T2103_.52.0236c01: 此無爲示同有學。檀忍兼修禪慧雙擧。超國
T2103_.52.0236c02: 城而大捨。既等王宮之時。量珍寶於四天。又
T2103_.52.0236c03: 同轉輪之日輕之。若鴻毛。去之如脱屣。故以
T2103_.52.0236c04: 道駕皇王。事高方册。若非蘊生知之上徳。蓄
T2103_.52.0236c05: 機神於懷抱。洞比三明齊功二智。孰能與於
T2103_.52.0236c06: 此者哉。金字摩訶般若波羅蜜經者。蓋法部
T2103_.52.0236c07: 之爲尊。乃圓聖之極教。開宗以無相明本。發
T2103_.52.0236c08: 軫與究竟同流。奧義雲霏深文淨富。前世學
T2103_.52.0236c09: 人鮮能堪受
T2103_.52.0236c10: 皇上愛重大乘遨遊法藏。道同意合眷懷總
T2103_.52.0236c11: 持。親動王言妙踰綸紱。導明心之遠筌。標空
T2103_.52.0236c12: 解之奇趣。乃摛以翠縑刻爲金篆。衆具寶飾
T2103_.52.0236c13: 品窮無價。芝英讓巧金碧相輝。雖榮光之翌
T2103_.52.0236c14: 河圖。方此非瑞。青玉之爲仙簡。於焉己劣。皇
T2103_.52.0236c15: 太子承萬機之暇日。藉聽朝之閑覽。譬彼薫
T2103_.52.0236c16: 風願聞弘説。慇懃奏請然後獲從。以中大通
T2103_.52.0236c17: 五年太歳癸丑二月己未朔。二十六日甲申
T2103_.52.0236c18: 輿駕出大通門幸同泰寺發講。設道俗無遮
T2103_.52.0236c19: 大會。萬騎龍趨千乘雷動。天樂九成梵音四
T2103_.52.0236c20: 合。震震填填塵霧連天。以造于道場而建乎
T2103_.52.0236c21: 福田也。既而龍袞輟御法服尊臨。殿華紫紺
T2103_.52.0236c22: 匹高廣。上界莫之擬。新學不能昇。天容
T2103_.52.0236c23: 有穆降詔音旨。弘捷疾之辯。騁無畏之辭。炙
T2103_.52.0236c24: 輠無窮連環自解。恣所請問渙然氷釋。滯義
T2103_.52.0236c25: 同遣疑網皆除。亦猶懸鏡之不藏衢樽之俟
T2103_.52.0236c26: 酌。加以長筵亘陛冠冕千群。充堂溢霤僧侶
T2103_.52.0236c27: 山積。對別殿而重肩。環高廊而接坐。錐立不
T2103_.52.0236c28: 棘刺無地。承法雨之通潤。悦甘露而忘歸。
T2103_.52.0236c29: 如百川之赴巨海。類衆星之仰日月。自皇太
T2103_.52.0237a01: 子王侯。*以下侍中司空袁昂等。六百九十八
T2103_.52.0237a02: 人。其僧正慧令等義學僧鎭座一千人。晝則
T2103_.52.0237a03: 同心聽受。夜則更述制義。其餘僧尼及優婆
T2103_.52.0237a04: 衆優婆夷衆男官道士女*官道士白衣
T2103_.52.0237a05: 居士。波斯國使。于闐國使。北館歸化人。講肆
T2103_.52.0237a06: 所班供帳所設。三十一萬九千六百四十二
T2103_.52.0237a07: 人。又二宮武衞宿直之身。植葆戈駐金甲。並
T2103_.52.0237a08: 蒙講饌別錫泉府。復數萬人不在聽衆之例。
T2103_.52.0237a09: 外國道人沙呵耶奢。年將百歳。在檀特山中
T2103_.52.0237a10: 坐禪。聞中國應有大講故自遠而至。機感先
T2103_.52.0237a11: 通咫尺萬里。言語不逹重譯乃宣。三藏之解
T2103_.52.0237a12: 聖情懸照。又波斯國使主安拘越。荒服遠夷
T2103_.52.0237a13: 延參近座。膜拜露頂欣受未聞。多種出家聞
T2103_.52.0237a14: 義爲貴。即有四人同時落髮。先是保誌法師
T2103_.52.0237a15: 者。神通不測靈迹甚多。自有別傳天監元年
T2103_.52.0237a16: 上始光有天下。方留心禮樂未遑汾陽之寄。
T2103_.52.0237a17: 法師以其年九月。自持一塵尾扇及鐵錫杖奉
T2103_.52.0237a18: 上。而口無所言。上亦未取其意。于今三十餘
T2103_.52.0237a19: 年矣。其扇柄繋以小繩。常所綰楔。指迹之處
T2103_.52.0237a20: 宛然具存。至是御乃鳴錫*昇堂。執扇講説。
T2103_.52.0237a21: 故知震大千而吼法者。抑有冥符。是時歳云
T2103_.52.0237a22: 芳春。毎夕雨注。法鼓晨鳴輒便清朗。時過兩
T2103_.52.0237a23: 旬日盈三七。陽和協度雲景禎祥。至解講之
T2103_.52.0237a24: 辰四衆雲集。懺禮栽畢而正殿十方大像忽
T2103_.52.0237a25: 放光明。起自毫間遍於萬字左右。靈相炳發
T2103_.52.0237a26: 金儀炫燿。俄而左邊十方菩薩像續復放光。
T2103_.52.0237a27: 起右&MT00463;下逹于肩上。聖御躬自虔禮大衆咸
T2103_.52.0237a28: 所觀贍。故知現此面門證明義旨。若夫多聞
T2103_.52.0237a29: 弟子内聖垂風。右史記言實惟帝則。乃命近
T2103_.52.0237b01: 臣纂録時事。凡厥諮諏罔不備擧。或通釋已
T2103_.52.0237b02: 遠而疑審方來。或宗致未開而啓請先至。其
T2103_.52.0237b03: 追審者皆是本習所懷。或隔日異辰義成先
T2103_.52.0237b04: 後。或雖*申往復。終是一問聖旨。並隨方酬
T2103_.52.0237b05: 接。如響應聲。萬物爲心事見乎此。後之學者
T2103_.52.0237b06: 宜曉斯趣。上弘法歳久。凡諸學僧遠近同集
T2103_.52.0237b07: 並會京師。而僧家之學師習相守。唯信口説
T2103_.52.0237b08: 專仗耳功。鮮能尋究經文依求了義。上毎爲
T2103_.52.0237b09: 之通解。神迷意得已在言先。裁引文句便至
T2103_.52.0237b10: 數十。精詳朗贍莫能追領。舊學諸僧黯如撤
T2103_.52.0237b11: 燭。弛氣結舌無人不然。萬衆仰觀一時心喜。
T2103_.52.0237b12: 諸如此事非翰墨所能述。又外國諸僧所論
T2103_.52.0237b13: 義者。不必關所立之義。直是素有心疑止來
T2103_.52.0237b14: 求決。或發偈誦然後諮疑。或請問既罷讃歎
T2103_.52.0237b15: 發願。或語畢還坐。衆倶不識。或諮竟便去。
T2103_.52.0237b16: 莫知所在。容服非常凡聖難測。是講也。東儲
T2103_.52.0237b17: 始啓止蒙七日。諸僧鑚仰欲罷不能。重復*申
T2103_.52.0237b18: 請更蒙二七。而請益之衆喁喁不已。上以國
T2103_.52.0237b19: 務久擁。不允所祈。將欲解座。皇帝捨財遍施。
T2103_.52.0237b20: 錢絹銀錫杖等物。二百一種。直一千九十六
T2103_.52.0237b21:
T2103_.52.0237b22: 皇太子奉嚫玉經。格七寶經函等。仍供養經。
T2103_.52.0237b23: 又施僧錢絹。直三百四十三萬。六宮所捨二
T2103_.52.0237b24: 百七十萬。上親臨億兆躬自菲薄。司服所職
T2103_.52.0237b25: 饔人所掌。若非朝廷典章。止是奉身之費。則
T2103_.52.0237b26: 官一日將十萬生衣歳出千金。上並不取。
T2103_.52.0237b27: 別自營給。服麁浣衣器同土簋。日一蔬膳過
T2103_.52.0237b28: 中不餐。寒暑被襲莫非大布。所居便殿不
T2103_.52.0237b29: 能方丈。昔之幄座今爲下床。傍無侍衞顧無
T2103_.52.0237c01: 玩物。左右唯經書卷軸。所對但見香鑪錫杖。
T2103_.52.0237c02: 昧旦坐朝日旰乃息。夜尋法寶明發不寐。所
T2103_.52.0237c03: 利唯人所約唯已。誠起居之恒事禁中之實
T2103_.52.0237c04: 録。又宮人常格年給數千萬。悉從停省無所
T2103_.52.0237c05: 爲留。雖漢文衣不至地。光武穀數十斛。方之
T2103_.52.0237c06: 蔑如矣。所造寺塔及諸齋會。不藉子來之民。
T2103_.52.0237c07: 不同大酺之禮。皆是採山澤之地利。爲如法
T2103_.52.0237c08: 之淨財。量入爲出資無外取。一役之勞計限
T2103_.52.0237c09: 傭賚。故能構製等於天宮。設飯同於香積。國
T2103_.52.0237c10: 朝大禮莫過三元。三元所設衆止數萬。隔歳
T2103_.52.0237c11: 預營僅而後擧。監督紛糺以爲巨務。至於
T2103_.52.0237c12: 此會出自淨財。遠近百姓願爲邑節。欣欣請
T2103_.52.0237c13: 受爭取福分。不待號令不須課率。黍稷馨香
T2103_.52.0237c14: 如期即至。數十萬衆饗之不盡。所以知是皇
T2103_.52.0237c15: 上化力之所到。百姓善根之有成。至如軍國
T2103_.52.0237c16: 恒度府庫常蓄固以天下爲公器則秋毫無
T2103_.52.0237c17: 所侵也。初上造十三種無盡藏。有放生布施
T2103_.52.0237c18: 二科。此藏利益已爲無限。而毎月齋會。復於
T2103_.52.0237c19: 諸寺施財施食。又別勅至到張文休。日往屠
T2103_.52.0237c20: 肆命切鼎俎。即時救贖濟免億數。以此爲常。
T2103_.52.0237c21: 文休者先爲運吏。輒散運米與貧民。應入大
T2103_.52.0237c22: 辟。上愍其一分惻然不許。非唯赦其重辜。乃
T2103_.52.0237c23: 加以至到之目。既非憑煖之市義。又無汲
T2103_.52.0237c24: 黯之請罪。人微宥重過於昔時。文休既荷嘉
T2103_.52.0237c25: 貸。未嘗暫怠。日中或不得食。而足不得息
T2103_.52.0237c26: 周遍京邑。行歩如飛。撃鼓揚幢負擔馳逐。
T2103_.52.0237c27: 家禽野獸殫四生之品無不放捨焉。是時朝
T2103_.52.0237c28: 臣至*于民庶。並各隨喜。又錢一千一百一十
T2103_.52.0237c29: 四萬。上區其心迹列有十條。或捨財同今法
T2103_.52.0238a01: 事者。或捨財以供養者。或捨財行慈悲者。或
T2103_.52.0238a02: 捨財乞誦經者。或捨財入節供者。或捨財入
T2103_.52.0238a03: 放生者。或捨財入布施者。或捨身施大衆者。
T2103_.52.0238a04: 或燒指供養三寶者。或聞講啓求出家者。昔
T2103_.52.0238a05: 如來化道獲悟不同。故法眼無生根性非一。
T2103_.52.0238a06: 上並爲其人同發大願別見願文。小臣陪侍
T2103_.52.0238a07: 講筵。謹立今序凡立義六科及答問
T2103_.52.0238a08:   一帙合録十三 第一日二月二
十六日
T2103_.52.0238a09: 發般若經題六人
論義
 中寺僧懷冶城寺
T2103_.52.0238a10: 憙 大僧正靈根寺慧令 龍光寺僧
T2103_.52.0238a11: 綽 外國僧伽陀娑 宣武寺慧巨
T2103_.52.0238a12: 都講枳園寺法彪唱曰。摩訶般若波羅蜜經」
T2103_.52.0238a13: 制曰。蔓蒨云談何容易。在乎至理彌不可
T2103_.52.0238a14: 説。雖罄兩端終慚四答。夫實智不動至理無
T2103_.52.0238a15: 言。湛然莫測超爾獨遠。照盡空界不運其明。
T2103_.52.0238a16: 用窮有境不施其功。無住住以之住。無得得
T2103_.52.0238a17: 以之得。百福殊相同入無生。萬善異流倶會
T2103_.52.0238a18: 平等。故能導群盲而並驅。方六舟而倶濟。成
T2103_.52.0238a19: 菩提之妙果。入涅槃之玄門。三明不能窺其
T2103_.52.0238a20: 機。七辯不能宣其實。大聖世尊不違本誓。以
T2103_.52.0238a21: 方便力接引衆生。於無名相寄名相説。使訪
T2103_.52.0238a22: 道者識塗令問津者知歸。所以於王舍城大
T2103_.52.0238a23: 師子吼説摩訶般若波羅蜜經。此經亦名爲
T2103_.52.0238a24: 大品經。古舊相傳有五時般若。窮檢經論未
T2103_.52.0238a25: 見其説。唯有仁王般若。題列卷後具有其文。
T2103_.52.0238a26: 第一佛在王舍城説大品般若。第二佛在舍
T2103_.52.0238a27: 衞國祇洹林中説金剛般若。第三佛在舍衞
T2103_.52.0238a28: 國祇洹林説天王般若。第四佛在王舍城説
T2103_.52.0238a29: 光讃般若。第五佛在王舍城説仁王般若。其
T2103_.52.0238b01: 云金剛般若有八卷。淮南唯有校量功徳一
T2103_.52.0238b02: 品。即其本名名金剛般若。卷後題云。佛五
T2103_.52.0238b03: 説般若。此是初時説。此土未有第二時説。
T2103_.52.0238b04: 兩説相反難得承用。大智論言。般若部黨有
T2103_.52.0238b05: 多有少。止云。光讃放光道行。擧此三經不列
T2103_.52.0238b06: 五時。此土有光讃放光道行三經。放光即是
T2103_.52.0238b07: 大品。光讃道行與放光無殊。正以詳略爲異。
T2103_.52.0238b08: 光讃起序品訖散華品。凡二十七品。大本至
T2103_.52.0238b09: 散華有二十九品。光讃闕無二品。道行初起
T2103_.52.0238b10: 假盡後囑累凡有三十品。依大本。際前
T2103_.52.0238b11: 六品猶應有八十四品。道行闕無五十四品。
T2103_.52.0238b12: 光讃道行與大品事義無異。爲是出經者辭
T2103_.52.0238b13: 有文質。爲是在天竺時已分爲三部。前注大
T2103_.52.0238b14: 品亦開爲五別。隨文析理非爲異處。僧叡小
T2103_.52.0238b15: 品序云。斯經正文凡有四種。是佛異時適化
T2103_.52.0238b16: 廣略之説。其文多者十萬偈。少者六百偈。此
T2103_.52.0238b17: 之大品乃是天竺中品。但言四種不説五時。
T2103_.52.0238b18: 前謂僧叡小品序。即是七卷般若隨從舊聞
T2103_.52.0238b19: 致成差漏。不遠而復庶無祇悔。僧叡所言小
T2103_.52.0238b20: 品即是道行般若何以知然。以三事撿。故知
T2103_.52.0238b21: 其然。一道行般若尾末亦自題爲小品。二七
T2103_.52.0238b22: 卷有二十九品。道行文有三十品。僧叡序三
T2103_.52.0238b23: 十品者。不序二十九品者。三僧叡序。止讃道
T2103_.52.0238b24: 行二字。其文言。玄章雖三十。冠之者道。言
T2103_.52.0238b25: 雖十萬。倍之者行。行凝然後無生。道足然
T2103_.52.0238b26: 後補處。以是義故知。道行經即是小品。大品
T2103_.52.0238b27: 之名是道安法師出經後事。道安云。昔在漢
T2103_.52.0238b28: 陰十有五載。講放光經歳常再過。爾時猶未
T2103_.52.0238b29: 名爲大品。前來小品後至小品。有三十章。大
T2103_.52.0238c01: 品有九十章。多少不同。以相形待小大之名。
T2103_.52.0238c02: 所以得生。復有人言。佛説五時教。第一時在
T2103_.52.0238c03: 鹿野苑轉四諦法輪。乃至第五時於雙樹間
T2103_.52.0238c04: 轉大般涅槃。云大品經。是第二時教。淨名
T2103_.52.0238c05: 思益是第三時教。法華經是第四時教。是義
T2103_.52.0238c06: 不然。釋論言。須菩提聞法華經中説聲聞人
T2103_.52.0238c07: 皆當作佛。是故今問。是畢定不畢定。是則聞
T2103_.52.0238c08: 法華在前。説大品在後。以是因縁。不得言大
T2103_.52.0238c09: 品經是第二時説。又如二夜經中説。佛從得
T2103_.52.0238c10: 道夜。至涅槃夜。是兩中間所説經教。一切皆
T2103_.52.0238c11: 實不顛倒。以是義知。從尼連禪河邊初得道
T2103_.52.0238c12: 日。乃至娑羅林中入涅槃夜。常説般若波羅
T2103_.52.0238c13: 蜜。中本起經云。如來始成道。優陀耶還。淨飯
T2103_.52.0238c14: 王問。今者獨處思憶何事。優陀耶答云。世尊
T2103_.52.0238c15: 唯空苦樂非眞。淨飯王言。災矣。悉逹一切
T2103_.52.0238c16: 皆有。如何言無。反矣。悉逹與人爲讐。此是始
T2103_.52.0238c17: 成道時。説般若波羅蜜。高貴徳王經言。菩薩
T2103_.52.0238c18: 修行方等大般涅槃。不聞布施不見布施。乃
T2103_.52.0238c19: 至不聞大涅槃不見大涅槃。知見法界解了
T2103_.52.0238c20: 實相。空無所有。第九功徳經言。菩薩修大涅
T2103_.52.0238c21: 槃於一切法悉無所見。若有見者不見佛性。
T2103_.52.0238c22: 不能修習般若波羅蜜。不得入於大般涅槃。
T2103_.52.0238c23: 乃至廣説。以如是因縁故。當知初成道日乃
T2103_.52.0238c24: 至涅槃夜常説般若波羅蜜經。般若波羅蜜
T2103_.52.0238c25: 是諸佛母。三世如來皆由是生。無相大法非
T2103_.52.0238c26: 可戲論。豈得限以次第局以五時。根性不同
T2103_.52.0238c27: 宜聞非一。亦復不但止有五時。往年令莊嚴
T2103_.52.0238c28: 僧旻法師與諸學士共相研覈。檢其根性應
T2103_.52.0238c29: 所宜聞。凡有三百八十人。是則時教甚爲衆
T2103_.52.0239a01: 多。一人出世多人得利益。豈容止爲一根性
T2103_.52.0239a02: 人次第五時轉大法輪。所言摩訶般若波羅
T2103_.52.0239a03: 蜜經者。經題立名凡有三意。一以人。二以法。
T2103_.52.0239a04: 三人法雙擧。辨意思益是以人名經。法華涅
T2103_.52.0239a05: 槃是以法名經。淨名勝鬘是人法雙擧。此經
T2103_.52.0239a06: 立名以法名經。離法無人離人無法。云何得
T2103_.52.0239a07: 言此經以法爲名。般若是實法人是假名。此
T2103_.52.0239a08: 是人家之法非法家之人。猶如道諦是法寶
T2103_.52.0239a09: 攝。是故此經得受法名。名摩訶般若波羅
T2103_.52.0239a10: 蜜。此是天竺音經是此土語。外國名爲修多
T2103_.52.0239a11: 羅。此言法本。具含五義。一出生。二涌泉。三
T2103_.52.0239a12: 顯示。四繩墨。五結鬘。訓釋經字亦有三義。一
T2103_.52.0239a13: 久。二通。三由久者名不變滅。是名爲久。三世
T2103_.52.0239a14: 不遷即是常義。通者理無擁滯。是名爲通。一
T2103_.52.0239a15: 切無礙即是通義。由者出生衆善。是名爲
T2103_.52.0239a16: 由。萬行軌轍即是法義。以經字代修多羅者。
T2103_.52.0239a17: 修多羅名通。經名別。修多羅名所以通者。凡
T2103_.52.0239a18: 聖共有所以爲通。經名別者此土聖人所説。
T2103_.52.0239a19: 名之爲經。所以爲別以經字代修多羅。欲令
T2103_.52.0239a20: 聞者即得信解。摩訶此言大。般若此言智慧。
T2103_.52.0239a21: 波羅此言彼岸。蜜此言度。又云到。具語翻譯。
T2103_.52.0239a22: 云大智慧度彼岸。言彼岸度者。蓋是國語不
T2103_.52.0239a23: 同。此以爲非彼以爲是此以爲是彼以爲非。
T2103_.52.0239a24: 隨俗之説更無異義。此中有四意。一稱徳。二
T2103_.52.0239a25: 出體。三*辨用四明宗。大是稱徳。智慧是出
T2103_.52.0239a26: 體。度是辨用。彼岸是明宗。此中復有二意。一
T2103_.52.0239a27: 者法説。二者譬説。大者是法説。彼岸是譬説。
T2103_.52.0239a28: 即以彼岸譬於涅槃。云何是大義。空是大義。
T2103_.52.0239a29: 涅槃十八空云。言大空者。謂般若波羅蜜空。
T2103_.52.0239b01: 此經言。色大故般若大不待小空。名爲大空。
T2103_.52.0239b02: 大若定大。不名爲大。無徳而稱。是爲大義。
T2103_.52.0239b03: 云何智慧義。能知諸法實相。是智義。能照諸
T2103_.52.0239b04: 法無生。是慧義。若有照有得。不名智慧。無照
T2103_.52.0239b05: 無得而本圓寂。是智慧義。云何爲度義。生死
T2103_.52.0239b06: 是此岸。涅槃是彼岸。煩惱爲中流。以第一度
T2103_.52.0239b07: 濟於四流。以是因縁。名之爲度。度若定度。不
T2103_.52.0239b08: 名爲度。無去無來。是名度義。又云到者。以無
T2103_.52.0239b09: 生慧能證涅槃。未到云到。是體性能到。故名
T2103_.52.0239b10: 爲到。不見因有能到。不見果有所到。是名到
T2103_.52.0239b11: 義。云何是彼此岸義。生死是此岸。涅槃是
T2103_.52.0239b12: 彼岸。生死不異涅槃。涅槃不異生死。不行二
T2103_.52.0239b13: 法是彼此岸義。所以須菩提白佛言。世尊。菩
T2103_.52.0239b14: 薩摩訶薩修般若波羅蜜。當得薩婆若不。佛
T2103_.52.0239b15: 言不。世尊。不修般若波羅蜜。當得薩婆若不。
T2103_.52.0239b16: 佛言不。世尊修不修當得薩婆若不。佛言不。
T2103_.52.0239b17: 世尊非修非不修當得薩婆若不。佛言不。世
T2103_.52.0239b18: 尊若不爾云何當得薩婆若。佛言。菩薩摩訶
T2103_.52.0239b19: 薩得薩婆若如相。須菩提又問言。世尊。菩薩
T2103_.52.0239b20: 不以二法不以不二法。云何當得一切種智。
T2103_.52.0239b21: 佛言。無所得即是得。以是得得無所得。又佛
T2103_.52.0239b22: 言。色即薩婆若。乃至一切種智即薩婆若。色
T2103_.52.0239b23: 如相乃至一切種智如相。皆是一相無二無
T2103_.52.0239b24: 別。以是義故。名般若波羅蜜。若能離著取縁
T2103_.52.0239b25: 忘懷求理。如響受聲如幻聽法。斯眞可謂般
T2103_.52.0239b26: 若波羅蜜矣。止誦初章更無異識。義乖傳燈
T2103_.52.0239b27: 心非受水。豈能宣金口於慧殿。散甘露於香
T2103_.52.0239b28: 城。潤良田之種子。發菩提之萌芽。譬㘭堂
T2103_.52.0239b29: 之水隨百川而入巨海。猶蟭蟟之目因千日
T2103_.52.0239c01: 而窺大明。豈知其涯岸之所止泊。寧見照燭
T2103_.52.0239c02: 之所近遠。憑藉大衆宿植徳。本仰承如來慈
T2103_.52.0239c03: 善根力。儻有疑難冀能詶答。餘有問答一十
T2103_.52.0239c04: 二卷。訪本未獲。故其文盡闕
T2103_.52.0239c05:   主上垂爲開講日參承并勅答
T2103_.52.0239c06: 臣綱言。伏承輿駕臨同泰寺。開金字波若波
T2103_.52.0239c07: 羅蜜經題。照迷生之慧日。導出世之長源。百
T2103_.52.0239c08: 華同陰萬流歸海。幽顯*賛揚率土含潤。臣身
T2103_.52.0239c09: 礙已來望舒盈闕。甘露普被人天倶萃。波若
T2103_.52.0239c10: 魔事獨在微躬。馳係法輪私深剋責。不任下
T2103_.52.0239c11: 情。謹奉啓奉承。謹啓
T2103_.52.0239c12: 省啓具之。爲汝講金字般若波羅蜜經。發題
T2103_.52.0239c13: 始竟四衆雲合華夷畢集。連雨累日深慮廢
T2103_.52.0239c14: 事。景物開明幽顯同慶。實相之中本無去來。
T2103_.52.0239c15: 身雖不到心靡不在。善自調養愼勿牽勞。尚
T2103_.52.0239c16: 有兩旬日數猶&T049271;。今雖不同後會未晩也。吾
T2103_.52.0239c17: 始還臺不復多勅。越勅
T2103_.52.0239c18: 廣弘明集卷第十九
T2103_.52.0239c19:
T2103_.52.0239c20:
T2103_.52.0239c21:
T2103_.52.0239c22: 廣弘明集卷第二十
T2103_.52.0239c23:   *大唐西明寺*沙門釋道宣*撰
T2103_.52.0239c24: 法義篇第四之三
T2103_.52.0239c25:   上大法頌表答 梁皇太子綱
T2103_.52.0239c26: 上太子玄圃講頌并啓答 梁晋安王綱
T2103_.52.0239c27: 涅槃經疏序 梁武帝
T2103_.52.0239c28: 法寶聯璧序 梁湘東王繹
T2103_.52.0239c29: 成實論序 梁簡文帝
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